A brief exposition on the XII. smal prophets: the first volume containing an exposition on the prophecies of Hosea, Joel, & Amos. By George Hutcheson, minister at Edenburgh.

CHAP. 9.

FOr the right taking up of the scope of this chap. we are to consider, that the vision of the Lord standing upon the Altar &c. v. 1. is not to be understood of the Altars of their Idols, nor of their temples in Israel, with which the Lord had never any thing to do: but of the Tem∣ple of Jerusalem. And so as they were chalenged and sentenced together, Chap. 6. so here over again, this sentence is confirmed to be irrevocable against both. And by the Lords joyning of Judah (who had some forme of external lawful worship) and their Temple, in the sen∣tence with Idolatrous Israel, he would let them see what great cause they had to be affraid. Withal they are thus joyned in the sentence, that so way may be made for the following promises, v. 8.9, 11. &c. which are common to both.

In the first part of this chap. by a new type and vision is signified the cutting off of the Nation of Israel (com∣prehending Judah also) both great and small, wherein there should be no escaping, v. 1. seeing there is no slee∣ing from God when he pursues in anger, as he would do them, v. 2.3, 4. which is further confirmed from the great power of God, v. 5.6. and their sinfulnesse and basenesse, v, 7. In the second part of the chap. this sen∣tence, and the rest of these hard messages, are sweetened and moderated by a twofold promise. First, (which qualifies the extremity thereof for the present) that God will spare a remnant in the midst of these calamities, and that though he destroyed the prophane body of the Na∣tion,

yet he will reserve them, v. 8. and will not lose them, however he scatter and tosse the Nation, v. 9. and do cut off prophane Atheists, v. 10. Secondly, (which followeth upon the former in due time) he promiseth to restore the Church of Israel, and raise up a Gospel Church under Christ, comparable to the condition of Israel of old, v. 11. to enlarge the Church by the addition of the Gen∣tiles unto them, v, 12. to blesse them with prosperity, v. 13. And particularly, that he will recollect, restore and establish Israel, v. 14.15.

Verse 1. I Saw the Lord standing upon the altar, and he said, Smite the lintel of the door, that the posts may shake: and cut them in the head all of them, and I will slay the last of them with the sword: be that fleeth of them, shall not flee away; and he that escapeth of them, shall not be delivered.

The scope of the type and summe of the sentence in this v, is, that by the Lords command to his instruments to smite the lintel of the door, till the posts upholding it do shake, is signified not onely the destruction of the Temple, but the cutting off of great and small of the people, which is declared to be a stroak which none of them should escape. Doct. 1. Despised ordinances will at last bring sad judgements, and mens conceit of their service, and Gods former savour and acceptance thereof, will not hold it off; So much is signified by the Lords standing upon, or beside the Alter, which not onely imports that his glo∣ry is now removed from the mercy seat, and come that length, as Ezek. 9.3. and that he is standing ready to execute his judgements; but that the sentence cometh from the abused Altar, and that God cares for no other sacrifice there, but a sacrifice of men: and that the place of propitiation where they thought to please him, howe∣ver they sinned, is now turned into a seat of justice. Therefore also is the Commission given to the execution∣ers while they stand beside the brazen Altar, Ezek. 9.2. Even Gods mercy-seat will be terrible to impenitent sin∣ners.

2. Gods smiting of his own house is a sad pre∣sage to a people; and his not sparing his own Church, may cause others tremble who are yet worse then they; for, therefore is use made of such a type, he said (to his prepared instruments) smite the lintel of the door (which was graven with flowers, and so gets the name from them) that the posts may shake, whereby is signified that he was to destroy that Temple and the service thereof, as a pledge of Judah's ruine, and by this sentence against Judah, he lets Israel see what they may expect. And albeit this smiting of the lintel of the door, and shaking of the posts, may import that it is a chiefe mean of ruining a Church, when the doors of discipline and order are broken down; yet that is not to be strictly pressed, but the general scope is to shew that it should be a ruinous house. And withal, beside what relates to the Temple it selfe, it may point at what is further typified thereby, that as the stroak on the lintel did shake the posts, so the ruine of the Nation should begin at the stroaks that were to come upon the great ones, as is after cleared. 3. When God is angry against a Nation, he will not spare great nor small, but by cutting off these in eminency, he will expose the people to ruine; for, as smiting the lintel made the posts to shake, so saith he, cut them in the head all of them, (or cut the head and great ones) and I will slay the last of them (or the meaner sort) with the sword. 4. However men may think to secure themselves when God is angry, yet all will be in vain; There is no way of escaping his indignation, nor will probable means secure them; for, he that fleeth of them, shall not flee away, but shall be over taken, and he that escapeth of them, from one stroak, or at one time, shall not be deli∣vered, from another stroak, or at another time.

Verse 2. Though they dig into hell, thence shall mine hand take them: though they climbe up to hea∣ven, thence will I bring them down.

3. And though they hide themselves in the top of Carmel, I will search and take them out thence, and though they be hid from my sight in the bottom of the

sea, thence will I command the serpent, and he shall bit them.

4. And though they go into captivity before their enemies, thence will I command the sword, and it shall slay them: and I will set mine eyes upon them for evil, and not for good.

This last part of the sentence, concerning their not es∣caping, is further amplified and enlarged, wherein it is declared that wherever they can flee to for shelter, he is omnipresent and able to reach them, and will do so. Though they should dig into hell or the depths of the earth, or climbe up to heaven, yet he will take them and bring them down; In tops of mountains he will finde them out; in depths of the Sea, he hath monsters ready to bite and devour them; and their thinking to escape by yeelding unto enemies, and being carried into captivity, will not for all that preserve them from the sword. It is also further declared, that the Lord will do all this in his great displeasure against them, which shall watch over them for evil and not for good. Doct. 1. Secure and and presumptuous sinners are endlesse in multiplying false confidences; and even when trouble breaks out upon them, they will not be driven to God, nor see their ex∣treame danger, but are ready to think they will finde wayes abundant to get out; for, so is here imported in all these suppositions of digging to hell, climbing to heaven &c. which shew how many shiftes they dreamed of to avoid this sentence, even albeit it should break forth in execution. 2. Among other deluding confidences, whereby secure sinners think to shelter themselves, this is one, that they think their captivity and former troubles lying on, should be a reason why no more should be laid upon them; Therefore is that brought in among the rest, though they go into captivity before their enemies, because they reckoned that being already captives, either their enemies with whom they had capitulate, would spare them or God who had thus afflicted them, would therefore forbeare to strike them any more. 3. All the defences creatures can seek unto, are to no purpose against an angry

God, were they more then they are; He is omnipresent, and cannot be fled from, Psal. 139.7.8. &c. He is powerful to destroy, having armies and instruments of vengeance everywhere: for, so is here held out, and all these suppositions of climbing to heaven, digging to hell, hiding in the bottom of the sea &c are here produced, not that they could do so much for their own safety, but to shew how vain their confidences were, seeing albeit they could do much more, yet it would not availe them. 4. It is righteous with God not to rest satisfied with the sub∣duing, yea and captivity of an incorrigible and impenitent people, but to pursue them with the sword in all the corn∣ers where they are carried captives; for, so is threatned here, Though they go into captivity before their enemies, thence will I command the sword, and it shall slay them. See Ezek. 5.2. 5. It is a sad addition to the weight and bitternesse of stroaks, when they flow from anger, and are inflicted in displeasure; Therefore it is added to the rest, and I will set mine eyes upon them for evil &c. which is borrowed from among men, who as they look with delight on these they affect, so their anger against these they are displeased with, appeares in their lookes, and their watching all ad∣vantages, to be about with them. 6. God pursuing in anger is too sore a party for a sinner; He can take ad∣vantage of them at every step, to deprive them of all good, and afflict them with all kinde of evils: and when sinners are so crossed and afflicted on every hand, they are bound to read the vigilant displeasure and severity of God in it; for, so much is imported in this, I will set mine eyes upon them for evil and not for good, that he will be (so to say) in∣tent and watchful to reach them, as he can easily do. See Jer. 44.11. and this is yet the sadder, that a reconciled people have a contrary promise, Jer. 24.6.

Verse 5. And the Lord God of hosts is he that toucheth the land, and it shall melt, and all that dwelleth therein shall mourn, and it shall rise up wholly like a flood, and shall be drowned as by the flood of Egypt.

6. It is be that buildeth his stories in the heaven, and hath founded his troup in the earth, he that calleth for the waters of the sea, and poureth them out upon the face of the earth: the Lord is his Name.

This whole sentence is further confirmed, in these ver∣ses, from the power of God, who is the Lord God of hosts, and whose power appeareth in that with a touch he can dissolve the land as with a melting fire, and fill it with confusions to make all the inhabitants to mourn, and can make it as inhabitable as if it were drowned, v. 5. It is he also who by his wisdome and power created the hea∣vens, and several regions of the aire, as so many stories one above another, Psa. 104.3, 13. who hath variety of creatures, as so many troups on earth, to serve him: and who sendeth out the waters of the sea upon the earth, by rain or inundations. By all which he proveth himselfe to be Jehovah, v. That which is spoken of him v. 5. is the same in substance, and almost in words with chap. 8.8. and may be either a repetition of that same particular threatning, whereby he undertakes to prove his power, and repeats it that they may think more seriously upon it: Or it may be taken in general, as pointing out what he can do to any land, or the whole earth, and what he hath done at some times, that so he may rouze up this secure people. That also which is in the close of verse 6. is a∣gain repeated from chap. 5.8. as a doctrine to be much studied. Likewise that passage, v. 6. he hath founded his troup in the earth, may also be thus understood, that he hath established the earth as a bundle (as the word signi∣fies) and a foundation to that stately fabrick of the heaven and stories thereof, whereof mention is formerly made. Or, that he hath founded his bundle upon (or beside) the earth, that is, the sea, or gathering together of waters, which God hath set bounds unto, and made it one globe with the earth. Any of these interpretations may well enough consist with the scope, which is to set forth the great power of God. Doct. 1. It is one great sin and snare of

sinners, that they little consider what God is with whom they have to do; and that much pains will not so make him known to them, as they may see him formidable while they are in a sinful course: Therefore is so much pains taken to inculcate this doctrine. 2. General no∣tions of Gods essence and power are not sufficient to make sinners know him, unlesse they study to consider him more distinctly, as he reveals himselfe; Therefore it is not enough to say he is the Lord God of hosts, but it is further declared who he is, and wherein that appears, it is he that toucheth the land &c. 3. Albeit the earth be all that carnal men desire, and do rest upon, when they may enjoy it; yet it is easie for God to make the earth feele his power, when men will not tremble; and to make it uncomfortable and full of sorrow to them, and drive them from off the face thereof with deluges of troubles: for, it is he who toucheth the land, and it shall melt, and all that dwell therein shall mourn, and it shall rise up wholly like a flood &c. 4. Gods power and dominion is universal, in heaven and earth, in sea and dry land, so that there is no escaping of him: And the glory of his power doth shine and may be read in the creating of the glorious heavens, and ordering of the several regions of the aire, and all that is in them; in establishing of the earth and seas, and in having so many armies at his command, ready to execute his command against his enemies; All this is held forth in this description of God, as it is before explained, it is he that buildeth his stories in the heavens, and and hath founded his troup in the earth. And these visible and ordinary evidences of Gods power are so much in∣sisted on, partly, to shew how much of him doth shine in these, though they be little observed by most for that end; partly, to shew how much of him spiritual mindes will see in these things, having so broad a book open wherever they turn them: But chiefly to shew how stupide this people was now become, that they did not take up the dreadfulnesse of God, as he revealed himselfe in his word to his Church; but they must be led out to study him in these things whereby he reveals himselfe to all the world, as well as to them. 5. Gods power over the waters, to call them out of the sea, and pour them out on the earth, may also serve to affright impenitent sin∣ners,

when they consider how he can raise up and bring about their calamities in a strange and insensible way; as vapours are insensibly drawn out of the sea, and gathered in clouds above our heads and then poured down; And when they consider how he can and will alter the course of nature, and overturn what seemeth most established, before they want a scourge; as when he causeth the sea transgresse the bounds set unto it, and overflow the earth; Therefore also is this instance made use of, He calleth for the waters of the sea, and poureth them out upon the face of the earth. 6. God is then rightly seen and acknow∣ledged in his workings, when he is taken up to be Jeho∣vah, who is of himselfe, and from whom is the beginning and continuance of the being of all the creatures; and therefore to be adored and obeyed by all; Therefore is it subjoined to all this, Jehovah is his Name.

Verse 7. Are ye not as children of the Ethiopi∣ans unto me, O children of Israel, saith the Lord? have not I brought up Israel out of the land of Egypt? and the Philistines from Caphtor, and the Syrians from Kir.

A further confirmation of this sentence is taken from their sinfulnesse, and ill deservings. For, whereas they might object against this sad sentence, that they were come of religious and holy Progenitours, and were adop∣ted to be his peculiar people; He declareth not onely that he did that freely, but that their carriage was more like the Ethiopians, then the children of Abraham, or Israelites; and therefore he would deale with them as such. And whereas they might reply, that he had pro∣ven a peculiar interest in them, by delivering them from Egypt; He answers that the like external favour had been shewed to the Philistians and Syrians, and they needed no more boast of the one, then they of others the like, since their behaviour was no better then theirs. As for what is said of the Philistines, that he brought them from Caphtor, we finde indeed that they and the Caphtorims were of one stock of people, Gen. 10.14. But it is not so clearely de∣termined

in Scripture how they were brought out from Caphtor, whether it was, that after the Caphtorims had cap∣tivated them in their country, the Lord had delivered them from thence by his providence, and brought them to the land they now possessed: Or whether they and these of Caphtor were incorporated in one people, and were deli∣vered from some common slavery in their own country, and brought to the country they now dwelt in. Yet this last seemes to be more aggreeable to what is elsewhere recorded, as Deut. 2.23. where the Caphtorims are said to have possessed the land of the Avims, even unto Azzah or Gaza. And Jer. 47.4. the Philistines are also called the remnant of the country of Caphtor. As for the other instance of bringing the Syrians, or Aramites (and not the Assyrians, as diverse of our translations read it) from Kir, we finde that they were to be carried captive to Kir about this time, or shortly after, chap. 1.5. 2. Kings 16.9. But it is not so safe to understand this passage here as a pre∣diction of their future return from thence, spoken of as if it were already done. For the Prophet is convincing them by things already done, and it seemes rather to re∣late to some old story, not mentioned elsewhere, of their deliverance from thence, and when the Assyrians subdued them, they sent them back thither again, as run-awayes are returned to their old Masters. Doct. 1. A sinful peoples priviledges are turned by them into a great snare, whileas it hides from them the odiousnesse of their sin, and the punishments they deserve thereby; Therefore must this be refuted, and their condition pointed out in its na∣tive colours to them. 2. Whatever marks of favour God put upon a people, differencing them from others, yet they have no cause of boasting thereof before him who gave it, and made the difference; for, are not ye as children of the Ethiopians unto me? may import so much, that be∣fore him they were nothing better of themselves, but were all of them his creatures, and all alike unworthy and cor∣rupt, till he of free grace made them to differ, and what they had, was all his own and of him. See Deut. 7.6, 7, 8. 3. Whatever priviledges be conferred upon a visible Church, yet that will not hide their sin and pro∣vocations, nor do they secure them against Gods displea∣sure when they sin, far lesse do they afford them cause of

boasting; for, so much is further and more expessly held forth here, are ye not as children of the Ethiopians unto me, (or I account of you as such) O children of Israel, saith the Lord? See Joh. 8.44. 4. Not onely will not privi∣ledges hide a peoples sin; but as a priviledged people may strangly degenerate, so the Lord will account them as base as the basest of the people, when they do so, and so much the baser as they have sinned against so great mer∣cies, and being in such a state, as he advanced them unto: Therefore are they resembled to and compared with, not every fort of people, but the Ethiopians (whether Arabi∣ans, or the Southerne Ethiopians, I will not determine) either because the colour of that people points out Israels incorrigibelnesse in sin, Jer. 13.23. or rather because these Nations were descended of cursed Cham, and were in themselves barbarous and eminently naughty and wick∣ed, as in some particulars is remarked of the Arabians, Jer. 3.2. 5. Albeit Gods mercy doth shine very eminently in the many outward deliverances granted to his Church; Yet as wicked Nations may get many outward common favours also: So the Church hath no more cause to boast and glory of the one, then they of the other, as an evidence of Gods favour toward her, when yet she provokes God, and walks not answerable to these mercies, but rests upon them, not thirsting after the spiritual mercies offered unto her: Therefore is their glorious deliverance from Egypt, compared with what the Philistines and Syrians had re∣ceived, because that albeit this elsewhere be inculcate as a special mercy; Yet sinning Israel making no use thereof, had no more cause to expect favour in that condition, be∣cause of that mercy, then other Nations might build up∣on the common favours that were bestowed on them: And because that mercy was notable and singular in so far as it pointed at their spiritual deliverance through Christ; and therefore it was but an outward shell and common favour, when they sought not after this. 6. Albeit se∣cure sinners lull themselves asleep upon their priviledges, and the outward proofes of love they receive; yet their own consciences can tell them that it cannot be a sound sleep, and that no priviledges of a visible Church can be a shelter for sin, nor former favours secure them for the future; Therefore is all this put to their own consciences by these questions, as frequently before.

Verse 8. Behold, the eyes of the Lord God are up∣on the sinful kingdom, and I will destroy it from off the face of the earth, saying that I will not utterly destroy the house of Jacob, saith the Lord.

Hitherto Amos hath in this Prophecy onely denounced hard things against this incorrigible people, saving that sometime he hath made some gracious offers, if they would repent, and considering that there was no hope of that, did return to threaten again. Now in the close of the prophecy, all this doctrine is sweetened with a twofold comfortable promise. In the first whereof, these hard tidings are corrected with a promise of moderation and preserving a remnant under these calamities, till better dayes should come under the Gospel, which is the summe of the second promise. The first promise is propounded in this v. That though he have an eye upon their wayes, and do purpose for their sin to destroy the profane body of the people, and to make them cease from being a Na∣tion; Yet he will not utterly destroy all the people, but preserve some, because of the Covenant, and because of the elect of them, and of their posterity who were to spring of them. Whence learn, 1. A people confederate with God may come to that height in sin, as to be justly accounted a sinful kingdom, not onely because of the corruption of Rulers in it, but because of the general overspreading of impiety and wickednesse; Therefore it gets the name of the sinful kingdome. 2. As God doth observe the wayes of all Nations, to punish them accor∣dingly; so especially he doth so toward his Church and people; and his observance of their debordings, and his stroaks upon them, will be especially remarkable; for, saith he, Behold, (as a thing to be remarked) the eyes of the Lord are upon the sinful kingdome, and I will destroy it. 3. The Lords confedrate people may so far miscarry, as to provoke him to consume them so as (beside the general cutting off of particular persons) they shall not have the face of a Nation upon the earth; for, of this Israel is a sad instance, I will destroy it from off the face of the earth. 4. Even

when God deals with his people in greatest extremity, there is still moderation toward them, and under saddest dispensations, they will meet with some proofe of love; for, this threatning hath an exception subjoyned. 5. As the Lords preserving a remnant of his people under calamities, (even though they be scattered and afflicted, and the face of their Nation extinguished) is a sufficient reason why they should not murmur, Lam. 3.22, 39. and being well emproven, may pretend much future good to them, how sad soever their cause may be for present; So, in particular, the Lord will never utterly consume his ancient people Israel, but doth preserve a remnant of them, to witnesse that their election stands fast, notwithstand∣ing their long and sad afflictions, ready to be manifested in glorious effects in due time; for, I will not utterly destroy the house of Jacob, faith the Lord.

Verse 9. For lo, I will command, and I will sift the house of Israel among all nations, like as corn is lifted in a sieve, yet shall not the least grain fall upon the earth.

This promise is further confirmed and illustrate from a similitude, Wherein is declared, that as men when they sift and winnow corne to put away the chaffe, will not lose any of the good grain; So however their Kingdom was to cease, and the people to be scattered into captivity, and tossed with wandering, yet he will not lose his elect, and a remnant. The meaning of this is not that in dis∣pensing these calamlties, he would put a visible difference betwixt the elect and reprobate; for as no doubt many elect ones perish by the sword in their own land, as well as others, so the elect who went into captivity with the rest were tossed as well as they, as the similitude holds forth. But the meaning is, that he will so by his provi∣dence order their scattering, as none of his elect shall perish eternally, and so as he will not lose a remnant of that people, out of whom his elect are to spring in due time, and whom he will make as good grain, to grow up to a fair harvest, and become a glorious Church to him.

Doct. 1. Captivity and scattering and wandering a∣mong strange Nations, is a sad and sharp trial, where∣with they may be exercised who escape the fury of an e∣nemies sword; for, such is their trial here, I will sift the house of Israel among all Nations. 2. It is the Lords hand which is to be looked unto and acknowledged in the exile and scattering of his sinful people, And it should not passe without an especial remark, that he prosecutes his controversie so, and that he makes all meanes so effec∣tual for driveing them from their enjoyments into exile, and for their disquiet and tossing in it; Therefore saith he, Lo, I will command, and I will sift, &c. 3. Such sad lots as these coming upon the Lords people, are for sift∣ing of them: Thereby the Lord doth narrowly try, and bring out what drosse and chaffe, and what soundnesse and sincerity is in every mans bosome, Luk. 22.31. and thereby also he lets out the winde of his displeasure upon the light and empty chaffe of wicked men, that abound among his people in the day of their prosperity; and doth refine and purge his people, and fit them for, and give them especial proofes of his favour and love: Therefore, saith he, I will sift the house of Israel, like as corne is sifted in a sieve. 4. Albeit these who are elect, yea and actually converted, may go into captivity with others, that so the unconverted may be drawen thereby, as by other meanes, to seek him, and the converted may be sifted and purged from drosse; Yet God by none of his dispensations will lose any even the meanest of them who are his elect, or of them who have really turned to him; for, yet shall not the least grain fall upon the earth, or be lost and perish. The word in the Original, is a stone, and it may be the good grain gets this name from its weight, in opposition to the light chaffe. 5. The reason why the Lord will not suffer all Israel to be lost in their dispersion, is because (whatever they were at their rejection, or be for present, yet) he hath many precious elect ones and heirs of glory to come out of their loins, and because he will reserve a seed of a glorious Church of that Nation: And this is the look we should take of their subsistence under their deso∣late condition, and notwithstanding their long continu∣ed in blindnesse and ignorance; for, so much also is im∣ported here, as is before explained. 6. God is sufficient

to secure intended mercies unto his people, and to per∣forme his promises, in times of saddest shaking; for, he undertakes this for Israel, that hnwever he sift and shake them, yet certainly he wil not lose so much as the least grain.

10. All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us.

This promise is yet further confirmed and illustrate, by shewing on the contrary who it is he will not spare, even wicked sinners who will not trust the word, nor be affraied of threatnings, who therefore shall die by the sword, and this shall refute their folly. Whence learn, 1. Whatever be the Lords kinde dealing, or purposes of good toward his own in trouble; Yet impenitent sinners ought to dream of no exemption, but that they shall pay for it with the first, and that all and every one of them: There∣fore is this subjoyned to guard the promise, All the sinners of my people shall die by the sword. And by dying by the sword, we may either understand in general, that they may expect to be cut off either by that or some other violent death, sooner or later, or he would have them thinking of being cut off at home in their own land with the first, as being the thing they deserved, though he spared some of them longer. 2. A visible interest in God, and mens pretend∣ing much unto it, and leaning upon it, while they go on in sin, will produce nothing else but that it shall be a pres∣sing reason why God will take order with them especial∣ly; Therefore is it put in the sentence, that they are the sinners of my people. 3. It is the great and crying sin of men within the visible Church, that they are so deluded with conceit, or so besotted and blinded with Atheisme and custome in sin, that they will not believe Gods word, nor fear when he threatens: Therefore doth he declare who these eminent sinners are whom he will cut off with the first, they say the evil shall not overtake nor prevent us, or surprize us, that is, either it shall never reach us nor we meet with it, or if it do, we shall do well enough, and be prepared to abide it. 4. Albeit such Atheists

and presumptuous sinners think themselves safe enough, that they can so proudly boast, as if all were well enough, if they beleeve not, or fear not any evill; Yet such a disposition is so far from holding off a plague, that it speaks them ripe for it, and neare to destruction: And God will prove them lyers by his judgements, who will not beleeve his word, but cry up their own delusions and presumptuous dreams against the verdict thereof; for, this is their refuta∣tion, such shall die by the sword, See Ezek. 9.9, 10. Isa. 28.15, 17, 18.

Verse 11. In that day will I raise up the taber∣nacle of David that is fallen, and close up the breach∣es thereof, and I will raise up his ruins, and I will build it as in the daies of old.

In the second place, he sweetens these threatnings, and comforts the Godly among them, with the promise of restoring and raising up the Kingdome of Christ under the Gospel. This began to be accomplished when Christ began to preach, and afterward his Apostles, and is daily accomplishing in Christs enlarging of his Church; But there will be yet a more full accomplishment thereof in the time of the conversion and recollection of Israel, of which men∣tion is made, v. 14.15.

This great promise contains several branches or parti∣cular promises; And first, whereas the house of David, and the Church (whereof Davids house and Tabernacle was a type, Isa. 16.5.) was sore broken since the rent of the ten tribes, and was yet to be further ruined by the cap∣tivity of Israel and Judah, and the miseries Judah endured after their return; The Lord promiseth, that in Christ (the true heir of David) and under the Gospel, the Church shall be restored and repaired, and become glorious, as of old the state of Israel was under David and Solomon. This is accomplished and verified in the Gospel-Church in general, and will be accomplished to the old Church of Israel in particular. Doct. 1. Great desolations may, in Gods providence and justice, come upon what is most glorous on earth, and even upon glorious Churches; for, the tabernacle of David, his family and house, and the

Church typified thereby, is fallen, and hath breaches and ruines. It is called the Tabernacle of David, rather then his house or kingdome, either because it became first to be but a Tabernacle, by the defection of the ten Tribes; and yet albeit it was so low, God would humble it with further ruine. Or it points out that Davids family was but an obscure Tabernacle till God raised it; and so it sheweth, that Gods glorious appearing in the raising up thereof, would not hinder him to make it fall, when he was pro∣voked. 2. Albeit the Lords breaking and ruining of his Church and people, be the just fruit of their sin, and a sad lot for present; yet the Lord thereby is but making way for their raising up again. This will still hold true of his Church in general, however he dispose of particular Churches, which he is provoked to destroy: And it will be made good to his Church of Israel, I will raise up the tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruines. The expressions are borrowed from mens repairing of a ruined house. 3. Christ is the repairer of his Churches ruines, and every losse is richly compensed that is made up in him, and in things of the Gospel; for, it is in that day of the Gospel, and in and by Christ, that the Lord will do this, as is further cleared, Act. 15.16, 17. 4. The spiritual glory of the Gospel-Church doth parallel any glorious estate of Israel of old; and the Church of Israel will be again advanced to as much glory (at least spiritual) as ever they enjoyed; for, I will build it as in the dayes of old.

Verse 12. That they may possess the remnant of Edom, and of all the heathen, which are called by my Name, saith the Lord that doth this.

The second promise (which expounds in part the glory of his Church) is the enlargement of the bounds of the Church, by taking in Gentiles as well as Jewes into the fellowship thereof, who by professing the name of God shall beare the badge of being his people. This indeed began to be accomplished when the Gentiles were brought in with the remnant of the Jewes, and filled the roome of

these who were blinded and hardened; And so James expounds it, Acts 15.16, 17. But a more full accomplish∣ment is to be when Israel being converted, shall bring in many Nations, and even some of their subdued enemies (called h••re Edom, who of old was one of the worst) with them. As for the difference betwixt the words of this text, and James citation of them, (who in somewhat differs not onely from the Original text here, but even from the Greek Interpreters) we need not labour curiously in reconciling thereof. For, 1. Albeit this text be the chiefe place pointed at by James, yet since he cites not one Prophet, but the Prophets, Act. 15.15. it is sufficient that what he saith doth accord with what is generally held out in the Prophets, albeit all of it be not found here. 2. Though this were the onely text cited by him, yet the general scope of both places agrees in one, which is to prove that the glory of the Gospel-Church consists in the accession of other Nations, beside the Jewes, unto it. And this was sufficient to James present purpose, and to con∣firme his opinion in the Council, albeit his citation, or the translation which he followed, do differ from the Hebrew in some particulars of lesse importance. 3. Though there be some other differences, yet not onely are both readings to be acknowledged by us as true, being used by the pen-men of the Spirit of God; But both come to one sense and purpose, which is the thing that is ofttimes looked to in citations in the New Testament, rather then the words. For, whereas Amos hath it that they may possesse the remnant &c. (or, as some read it, that the rem∣nant may possesse, to wit, the Tabernacle of David, spoken of in the former v.) and James hath it, that the residue might seek after the Lord, the sense is the same, in regard that they who embracing Israels Covenant, are, so to say, possessed by Israel as a purchase, and they who enjoy the priviledges of the Church, and God in it, must be seekers of God that they may possesse, and be kept in possession. And where∣as Amos hath it, the remnant of Edom, beside that general of the heathen, that he may point in particular, at the con∣version of enemies, yet James doth not unfitly translate it, the residue of men, not onely because the Jewes did usually by the name of Edom (the other son of Isaac) point out the generality of mankinde without the Church, and who

were not of the race of Israel, but enemies thereunto, and so the following words, all the Gentiles, are but an expli∣cation of that; but because the text in Amos doth certain∣ly points out that a remnant of other men then of the Jewes, should be brought in to the Church, which James expresseth, leaving that particular consideration of Edom, as nothing to his present purpose. Doct. 1. The cal∣ling and inbringing of the Gentiles is an especial glory of the Gospel-Church: and it will be the honour of Israel, that when they are converted, many Gentiles shall be brought in and joine with them; for, this is the end of raising up the Tabernacle of David, and the glory there∣of, that they may possesse the remnant of Edom, and of all the heathen. 2. As under the Gospel all Nations have ac∣cesse unto the Church, and to Christ in it: So in parti∣cular, it is a great mercy that even most bitter enemies may and will be brought in, especially after the conversion of Israel; Therefore, beside all the heathen, in general, Edom, who was Israels most bitter enemy (whereby we must understand others of the same kinde) is particularly named in this promise. 3. As they are but still a rem∣nant who seek God in sincerity; so it is no strange thing to see a great destruction of Nations and enemies, before they will come in to God; for, this cause are they called the remnant of Edom, and of all the heathen, not onely because it was but remnants of them who came in at first, and who then, and afterward when more professed the Gospel, did sincerely turn to God; but especially because after the conversion of Israel, many of the Nations will oppose them, and they will be broken and punished by God, and then the remnant of them, and others shall be converted. 4. As all who are true converts, and embrace Christ, do embrace and share in Israels Covenant made with Abraham and his seed; So Israel after their conversion, will be a very eminent and notable Church, whom many Nations shall honour, and to whom they shall joine themselves: In both these respects it is true, that they (or Israel, or the old Tabernacle of David) shall possesse the remnant of Edom; for, all who are converted, are ingraffed into the same stock, and entered into the same Covenant with the Jewes, and so are a new accession unto them; and Israel being converted, will bring in a great conquest and purchase to

the Lord, of these who shall be revived and quickened at their appearing on the stage, and who shall much honour the Church of Israel. 5. As all who are brought in to the Gospel, are bound to make publick profession of the name of God and Christ, and inrol themselves as his con∣federates and followers; So it is the great honour of a people, that they beare this badge and livery, and have a visible right so to do: And this visible right and profes∣sion doth warrant them to seek unto God (as it is Act. 15.17.) and gives them right to Church fellowship; for, it is they which are called by my name, or, upon whom my name is called, whom Israel shall possesse, and who shall possesse the Tabernacle of David, as Church-members. 6. As all this must be Gods work to bring it about, so his word is sufficient ground of assurance, whereupon we may expect it, and his doing of it should put an end to all controver∣sies about it, as in all other things, his working is to be submitted unto; Therefore is all sealed thus, saith the Lord who doth this, whereby he not onely gives his word and undertakes to effectuate it; but he owns the work of advancing the Gentiles, to silence all the quarrelling of the Jewes against it.

Verse 13. Behold, the daies come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed, and the mountains shall drop sweet wine, and all the hils shall melt.

This third promise may be understood figurativly of many spiritual blessings pointed out under these expressi∣ons; But it is more cleare to understand it literally, as Joel 3.18. of great abundance of plenty, which as some∣time he hath bestowed upon his Church, so he will give a special proofe of his care in this particular to conver∣ted Israel. The promise holds out the old blessing upon the land promised to Israel, Lev. 26.4, 5. Wherein he promiseth that the land shall be so fertile, that when they have scarce done with plowing, harvest shall come, and then seed-time shall immediatly follow upon the vintage,

so that they shall be kept very throng with plowing, sow∣ing and harvest, in a manner all at once; And that they should have abundance of wine, and the very hils should as it were, melt down in blessings upon them. Whence learn, 1. Whatever be the quarrellings of the Lords people about their outward condition; Yet all that they usually misse, and much more, is in Gods hand to give them, if they would seek better things in the first place, and if they would not be the worse for receiving them; So much doth this ample promise import. 2. The Lord also can, when he seeth it meet, fit a people for enjoying these outward mercies, without abusing of them; for, this promise imports that Israel may get them in mercy, and use them so, at least for a time. For otherwise other Scriptures tell us, that at last after their conversion, se∣curity will be one of the last and great evils of the Church. 3. Whatever be the ordinary mistakes of men about piety, yet it is great errour to think that piety is losse, and God will have this errour refuted; for, this promise im∣ports, that as the Lord hath sometimes formerly proven that piety is profitable for all things, by some Sun-blenks of prosperity; So he will make Israel a notable proofe thereof.

Verse 14. And I will bring again the captivity of my people of Israel: and they shall build the waste cities, and inhabit them, and they shall plant vine∣yards, and drink the wine thereof: they shall also make gardens, and eat the fruit of them.

15. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God.

The fourth and last promise doth more expressly relate to Israel, wherein is declared, that however they were driven into captivity and scattered for sin; Yet the Lord will gather them again and restore them, to build up the redesolations, and enjoy the fruit of their labours, And he passeth his word, and giveth the Covenant in pledge, that

there shall be no other captivity of that Nation, to follow after that. So that it cannot be understood of Judah, and their captivity in Babylon, after which there followed another captivity; Nor can it well be taken onely spiri∣tually, seeing so expresse mention is made of their waste cities, and of the land which he hath given them. Doct. 1. Israel will not be lost, nor misse to share in Gospel pro∣mises and priviledges, notwithstanding their sin and scat∣tering for sin; for, I will bring again the captivity of Israel. 2: Outward mercies are sweet, especially in so far as they are publick evidences of a peoples interest in God, as they are to the godly and his confederate people; for, this sweetens the mercy, that they get it as my people of Israel. 3. When a people are brought in to Christ, and he begins to shine upon them, they may expect that he will repair and make up their desolations and wants; for, they shall build the waste cities, and inhabit them. 4. As it is just with God to disappoint impenitent sinners of all their labours and expectations; So a penitent people may expect Gods blessing upon their labours, and to reap the fruits thereof; for, of this Israel is an instance, they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit thereof. 5. God can not onely restore his people, but establish them in their out∣ward condition, when he pleaseth; And in particular, the state of Israel after their conversion, will be settled and not interrupted with such shakings as formerly; for, I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them. 6. Gods faithfulnesse in his promise, and his constancy in keeping Covenant with his people, may and should assure them of the certainty of what seemeth most impossible and incredible; Therefore doth he seal all with this sub∣scription, saith the Lord thy God. Where Jehovahs say∣ing it, is sufficient to assure them he will do it, Num. 23.19. And his designing himselfe, thy God, doth not onely assure them that the Covenant should not be made utterly void, notwithstanding their long re∣jection; But that as his being Abrahams God, pro∣veth there shall be a resurrection, and that even Abrahams dust shall not be lost, Math. 22.32. So his interest in them will in due time, raise them

out of their graves, and quicken these dry bones, that they may enjoy the performance of all these pre∣cious promises. To him be glory in the Church, by Christ Jesus, throughout all Ages, World without end, AMEN.