The Resurrection Revealed

SECT. XXXVIII.

FRom the Prophesies of Daniel, next in order, we come to those of the the Prophet Hosea, wherein the first conducing to our main Thesis, is in chap. 1. v. 10, 11. Yet (or for all that, or after that ) the number of the children of ISRAEL shall be as the sand of the Sea, which cannot be measured nor numbered; And it shall come to pass, that in the place where (or instead of that ) it was said unto them, ye are not my people, there (or leave out this there, not being in the Hebrew ) it shall be said unto them, YEE ARE THE SONNES OF THE LIVING GOD. Then shall the children of JUDAH, and the children of ISRAEL be GATHERED TOGETHER, and appoint themselves ONE HEAD, and they shall come up out of the land; for great shall be the day of Jezreel.

[§. 1] Least the memories of any might mistake, and stumble by like sound of several Scriptures, let them heed well that this place of Scripture is not in any part or intent thereof, a minceing or littleing of the number of them of Israel that shall be saved (that the Apostle alledgeth: Rom. 9.27. out of Isaiah chap. 10. v. 22.) Though few of them (as Isaiah means) comparatively considered in relation to many past generations, wherein they have lain blind, and not owned Christ, shall be saved; yet looked upon absolutely, as they are and shall be exstant and surviving at Christ's next appearance, or general call of them, there shall be an innumerable multitude that shall be saved. And this is the intent, and to this pitch are formed the high phrases of the prophet Hosea, that those of them that shall be called God's people, shall be as the sands of the Sea unmeasurable, and innumerable, NOTWITHSTANDING that in former ages they were cast off, and called of God [YEE ARE NOT MY PEOPLE.]

[§. 2] So that Vatablus doth well hit the nail on the head, when he saith upon this place,

[§. 3] But to wind ourselves a little deeper into the sense of the text, that we may draw up thence the golden oar of comfortable inferences; ISRAEL must at least signify the Ten Tribes; ( Jerome saith all twelve) our prophet naming ISRAEL and JUDAH distinctly in ver. 11. And in ver. 4. He sets forth the Kingdom of Israel (consisting of the ten Tribes) by Jehu their King; threatening for his pouring out of the blood of the family of Ahab (his predecessor, King of Israel ) in Jezreel, the royal City, where the Kings of Israel dwelt.

[§. 4] The number of these ten Tribes (that are to come in, to make up the glorious Church on their part, in the last times) must not (saith our Text) be a small number, a picking, or gleaning of a few, here, and there, but must be a most mighty multitude, even as the sand of the Sea, that cannot be measured, or numbered. A mighty expression.

[§. 5] The state to which these Israelites shall be restored, shall not only be a goodly temporal estate, in their own Land (as it is intimated in the next verse, viz. the eleventh) but unto a gracious spiritual state of conversion, this being the introduction to that; so that they shall be truly called God's people, and the Sons of the living God; though before they were said [not to be his people.]

[§. 6] The height that this shall amount to is this, in these steps; That these ten Tribes of Israel being converted, they with the two Tribes called Judah shall First, Be gathered together: Secondly, Appoint themselves one Head, in common over them all; Thirdly, Shall come up out of the Land. Hebrew 〈 in non-Latin alphabet 〉 up out of the earth, or from the earth, where ever they were scattered. Fourthly, It must be to return into their own land, even to Jezreel &c. named in the Text. To which two last steps Vatablus notes well.

[§. 7] This HEAD they shall appoint over both, is variously expounded; the most are lead away by the aptness of the term, and truth of the thing in some sense, that Christ is here meant to be the Head. But whether this be the sense of the Prophet I doubt: partly because, by the order of the Text they had Christ for their spiritual head afore, being by his means ( Act. 4.12. Joh. 1.12.) made the sons of God: partly because this Head is but to lead them up from their dispersion, in opposition to the way-laying Turk, that they may come into their own Country, there to sit down under Christ's Regiment in his visible Kingdom. In which expedition whether Christ will be a personally visable, or a visible personal conductor, I do not know. If he would, I am apt to think that the struggle against the Jews enemies the Turk, &c. need not be so long as five and forty years, according to Daniel 12.11, 12. The Chaldee paraphrase saith that this Head shall be 〈 in non-Latin alphabet 〉 one Prince, or Cheifetain: of the house of David. R. Jarchi saith David: likely to the same sense as the Chaldee. Grotius saith Zerubbabel. And Ibn Ezra names another. And Alapide another. And our new Annotations do not speak absolutely that only Christ is here meant, but cautiously, thus, one Head of the house of David, Hereby is PRINCIPALLY meant the Messiah Christ, the Head of the Church. So they. Now it is a true rule, subordinata non sunt contraria. I confess, seeing after their call to the faith, (for till then they stir not,) they gather together, and they appoint, and this for their orderly and safe return; I can think no other to be here meant, then some worthy fit man, to be their Commander in chief. At the sound of the seventh Trumpet, Christ takes his Kingdom Revel. 11.15. The last wrestling of the Church against their enemies to ruin them, is (it seems to me) in the latter end of the sixth Trumpet, Rev. 11.13. And just so is the order of the Vials, Rev. 16. viz. to destroy the Beast: see the exposition, Rev. 17.1. and chap. 18. and chap. 19. And then Satan is bound, and the Saints reign with Christ chap. 23. As for Christ's spiritual headship, it doth as well make other places great in the day of their call, as it doth Jezreel: Of which next.

[§. 8] The eminency of this expedition is, that great shall be the day of Jezreel, which is brought in as a reason, and proof ( Heb. 〈 in non-Latin alphabet 〉 Chaldee 〈 in non-Latin alphabet 〉 Sept. 〈 in non-Latin alphabet 〉 , Latins all suitable, quia ) BECAUSE great shall be the day of Jezreel; That is, whereas (saith God) I took away the Kingdom of Israel, for the blood shed in Jezreel.

• 1. Of the blood of Naboth by Jezebel.
• 2. Of the blood of Jezebel by Jehu, he doing it extrajudicially, for his own ends, to establish the Kingdom to himself, and set up, or at least, continue Idolatry; not for God's ends, to rule for him, and set up Reformation;

now great shall be the day of delivering Jezreel; that is, of Israel both by a Synecdoche, a part for the whole, Jezreel being the royal City of Israel: as also by the notation of the word Jezreel; which Jerome interprets the seed of God: for such the Israelites shall be through Christ his son, at their great call. And others interpret, the sowing, or scattering of God (to which our new Annotations incline (and so Jezreel shall be Israel, viz. they having been sown or scattered into all Countries as seed into so many fields, should be brought together in the granary of their own Country, as seed grown up to ripe corn at the time of Harvest. And so the Chaldee renders it, Great shall be the day of their gathering together. For Israel of a Jezreel a scattering, shall again be an Israel, a Prevailer with God. I omit many other notations of the name Jezreel, as rather pursuing matter, and that which is most pertinent.

[§. 9] The Text is now ready for inferences, but only I would interpose the thoughts of a late learned writer upon this place, as glad of his company as far as he goes my way. It is Dr. Mayer; Who having quoted divers Authors, as Augustine, Jerome, Lyra, Calvin, and Gwalther, varying more or less from the literal sense, turns against them all upon sound reason thus.

[§. 11] Now lay altogether, and think if you can, with any show of reason, that this Text hath been duly fulfilled according to the purport thereof, to this very day, since the first scattering of the Ten Tribes; For when, ever since that, to this time, was there such a multitude of Israel, like the sands of the Sea, &c, gathered from all the Earth, and called the sons of the living God; and they and Judah to put themselves under one Head, and returning to their own country, are settled in Christ's visible Kingdom? The Apostle Paul in his time, tells us, Rom. 11.25. That even to that very then, that blindness in part was happened to Israel; so that the conversion of the fullness of them was to his time, still behind; As in Acts 13.46. & 28.25. we have instances.

[§. 12] It is true, That the same Apostle Paul, in the same Epistle to the Romans, but two Chapters afore, viz. Rom. 9. doth cite in Vers. 25, 26. this place of Hosea, Chap. 1. v. 10, 11. But to what effect, and degree? The Text and Context (if we keep close to that) will plainly show us.

• 1. The effect to which Paul alledgeth it, is to show us, the riches of God's glory on the vessels of mercy, in them whom he calls, not only of the Jews, but also of the Gentiles, as he saith in Hosea; and where it is evident (let some Authors talk what they please that the Apostle in this ninth to the Romans, minds chiefly the call of the Jews: Insomuch, that he did suspect others, least they should suspect him to mean only the Jews; For so the very phrase here [ Not ONELY of the Jews, but ALSO of the Gentiles ] doth plainly show. As if the Apostle should say, least any should think by my discourse, that I mean only the Jews, take notice, That I exclude not the Gentiles. For most evidently his heart was carried out mainly in this Chapter, towards the Jews, as ye have it there before your eyes; For Vers. 1. he begins as passionately affected, for the conversion of the Jews, ready even to wish himself accursed, for their salvation; and so goes on minding them to Vers. 16. yea, never mentioning or hinting the Gentiles, but twice in all the Chapter, and that is Vers. 24. & 30. But concludes the Chapter touching the Jews. And in the next Chapter, viz. the tenth, he is mainly upon the state of the Jews; and again in the eleventh Chapter. Add to all, That the Apostle prevents our drowning this multitude of Israel to be saved, according to Hosea, in our main comprehension of the Gentiles conversion; in that, presently to the quotation of Hosea, he adds a citation or two, out of the Prophet Isaiah, that are even altogether concerning the Jews.
• 2. For the degree of the present state of the call of the Jews; When Paul in that ninth to the Romans, quoted this place of Hosea, it is most evident, that the Apostle did not think that then when he quoted it, that it was commensuratly fulfilled, according to the comprehensiveness of the Prophets phrase. For after he had said, Vers. 24. That God hath shown the riches of his glory, even on US whom he hath CALLED, not only of the Jews, but also of the Gentiles; he closeth up this ninth Chapter with a Na • rative, how ISRAEL had not attained to the Law of Righteousness, because they sought it not by Faith, but as it were by the Works of the Law; and begins the next Chapter, viz. the tenth, with this, That his desire and prayer to God was, that ISRAEL might be saved, and closeth up that tenth Chapter, with the complaint that God thitherto had stretched forth his hand to Israel a gain-saying People, all the day long, all in vain. And the business of the next Chapter, viz. the eleventh is Paul's prophesy, that in aftertimes All ISRAEL shall be saved, when the fullness of the Gentiles shall come. Therefore most clearly, Paul's mind in this quotation of Hosea, in the ninth of the Romans, was not, that it was then fulfilled proportionably to the mind of the Prophet, in the comparison of the sand of the Sea; but only some first-fruits of Israel were then brought in.

[§. 12] Besides, let some strain this ninth to the Romans unto the vocation of the Gentiles, what they can, so as they tear not to pieces the main body of the Text, that (as Calvin and Pareus note) contains this vocation of the great number of the Jews and Gentiles, to be not only unto salvation, but into union; and then let them, if they can, even from thence declare unto me, when ever yet was this Prophesy of Hosea justly fulfilled? when did ever any eye behold any considerable number, or incorporated body of Gentiles, joined, in a Religious notion, as under one Head, Christ, unto any numerous Body, or Church of Jews? For this the least that can be made (according to their principle) or nothing can be made of this Text, and keep the Text entire.

SECT. XXXIX.

WE shall consider only one place more in Hosea, and that is in Chapter 3. v. 4, 5. For the children of ISRAEL shall abide many days without a King, and without a Prince, and without a Sacrifice, and without an Image or Statue, and without an Ephod, and without a Teraphim: Afterwards shall the children of ISRAEL return, and seek the Lord their God, and David their King, and shall fear the Lord and his goodness, in the later days.

[§. 1] Note in the first place, of whom this is prophesied; viz. of Israel, twice express in the Text, as once before, verse. 1. Therefore the Ten Tribes must not be excluded; to which, Lyranus speaks well. Post vocationem, &c. After the call of the Gentiles, is prophesied the FINAL conversion of the Jews in general; which will more appear by the following particular. As

[§. 2] Next consider the condition this people (of whom the Prophet speaks) shall be in, and how long, ere they be delivered. viz. 1. They shall many days be without a King, and without a Prince, i. e. without any Civil Politie, either Monarchical, or Aristocratical, &c. of their own Nation. Suitably, Grotius well notes, They shall have, not only no King, but no man of their own Nation, endowed with any jurisdiction. The Sept. therefore rightly render 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 a Ruler. And the Chaldee by 〈 in non-Latin alphabet 〉 i. e. And without any that takes, or undertakes the rule over Israel. So that this while they have, of, and among themselves, no State polity at all. 2. They shall so long be without a Sacrifice, and without a ( 〈 in non-Latin alphabet 〉 ) Matizebah; which, though our English renders Image; yet Jerome, Grotius, and our ordinary Steptuagint render it ( sihe altari, 〈 in non-Latin alphabet 〉 ) without an altar. To justify whom, therein I have this to say, That Mattzebah signifies a Pillar or Stone, erected in honor to God, as the root 〈 in non-Latin alphabet 〉 signifies no more, but to stand, or to make to stand; and the Hebrews put only this difference between it, and ( 〈 in non-Latin alphabet 〉 ) Mitzbach an Altar; The Pillar consisted of one stone, the Altar of many. The Pillar was erected for the offering, or pouring out of oil upon it; the altar was for sacrifice: And therefore were these Pillars lawful, before the settlement of the Law by Moses. See Gen. 28.18, 22. & 31.13, 45, 51, 52. & 35.14, 20. And the Septuagint there renders this erected stone by 〈 in non-Latin alphabet 〉 , a Pillar. And (to go on with our Text) so long the Israelites shall be without an Ephod (being part of the High-Priests vestments, worn upon his shoulders; put here Synecdochically to signify all his glorious Garments, and by them the Priest himself, even as the Septuagint renders, without an Ephod, 〈 in non-Latin alphabet 〉 without a Priesthood ) and without Teraphim. Its plural, the singular whereof Taraph, in itself signifies no more then an image in general. And (as Grotius and Calvin consent with me) is a word of a middle nature, or acception. For as it is used to signify Laban's and Micah's images; so also to signify the image Michal made; and put in her bed to dissemble David's being there, when he was gone. Yea, it may here signify (as Hieronymus and Grotius note) the Cherubims. The Cherubims you know are described Exod. 25. That they had wings and faces, and were stretched over the Mercyseat, looking one upon another; under which was the Ark, from whence was the oracle, or answer of God by voice. The Septuagint accordingly in some Copies is 〈 in non-Latin alphabet 〉 , without manifests, in others 〈 in non-Latin alphabet 〉 , without manifestation: And Aquila (as Hieronymus asserts) translateth it 〈 in non-Latin alphabet 〉 , Illuminations: And the Chaldee suitable, 〈 in non-Latin alphabet 〉 without them that declare. By all which, of this second part of their destitution, viz. without a Sacrisice, without an Altar, or Pillar, without an Ephod, &c. is signified, That so long also the Israelites should be without an Ecclesiastical polity, a Church polity, or Public Liturgy of solemn worship: For I cannot imagine (as most do) that here is intended anything that is idolatrous, or superstitious, for three Reasons.

• 1. Because we see in what a good sense, and to what good sense every word may be rendered and improved.
• 2. It is without controversy, that some of the things named by the Prophet, were in the Old Testament, good, lawful, and commanded; as the Sacrifice, and the Ephod. Now it is no way probable to me, that the Holy Ghost would name a mingle-mangle of Piety and Idolatry together.
• 3. Because these words are intended as a threat, and as an affliction to Israel for the long time afore their deliverance should come: But it would be no affliction, nor threat, to take away their Idols and Superstitions from them. But this would be, and hath been an affliction to them, that they have lost both their Political state, and their Church state, and so abide without Civil Government, and Church Administrations among themselves.

[§. 3] Out of all ariseth a sure Explication of the MANY DAYES wherein they shall be without these, and without a deliverance. For by this that hath been said, it appears, That these many days must be, as Pareus well observes, more then Seventy years of days, whiles the Two Tribes, called Judah, were in the Babylonish captivity. To which, Jerome himself (though our Adversary in our main position, to whom we shall shape an answer afterward) I say Jerome himself doth rationally concur; for he speaks and hints an Argument,

So Jerome. By which words, it appears, he understands this place of the time that followeth after our Savior's passion. Since which, I am sure, they never had or owned David, or any of David's loins or line, to be their King. But not to show you men, but demonstration.

• 1. In their time of captivity in Babylon, they were not altogether without a King of their own Nation. For Jehoiakim lived many years in the time of that captivity, And it came to pass (saith the Sacred Story, 2 Kings 25.27.) in the thirtieth year of the captivity of Jehojachin, King of Judah, in the twelsth month, in the seven and twentieth day of the month, that Evil-Merodach, King of Babylon, in the year he began to reign, did lift up the head of Jehojachin, King of Judah, out of prison; and he spake kindly to him, and set his throne above the Kings that were with him in Babylon, and changed his prison garments, and he did eat bread continually before him ALL THE DAYES OF HIS LIFE. And his allowance was a continual allowance, given him of the King, a daily rate for every day, all the days of his life. Upon which words the Old Geneva notes, and our New Annotations, say thus.
  This seven and thirtieth year of Jehojachins imprisonment, was the five and fiftieth year of his age; so long had Nebuchadnezzar kept him in prison. And so long were his wife and children in Babylon, whom Nebuchadnezzar son Evil-Merodach, after his fathers death, preserved to honor. Thus by God's providence the SEED OF DAVID was PRESERVED UNTO CHRIST.
  Thus they; and they say well. For of Jebojachin, alias Jeconiah, came Salathiel, a Prince, &c. Jer. 29.2.1 Chron. 3.17. Matth. 1.12. and so downward, the Scepter doth not utterly depart from Judah, till Shiloh (Christ) comes. Gen. 49.10. Thus you see they were not altogether without a King in the time of the Babylonish captivity.
• 2. Nor without a Priest, in the said time of that captivity; nor after unto Christ's time. Jeremiah and Ezekiel, who both lived in the time of that Babylonish captivity, were Priests, Jer. 1.1. Ezek. 1.3. And after in the time of Antiochus Epiphanes, one of the Kings of the Grecian Empire, that same famous Mattathias (that stood up for the rescuing of the Jews against that Antiochus ) was a Priest; and Judas Maccabeus was his (on, 1 Maccab. 2.1, 2, 3, 4, 5. And chap. 3. v. 1. And unto, and in Christ's time there were Priests, and High-Priests, and Sacrifices, Luk. 1.8. & 2.24. Matth. 26.3. Job. 2.13, 14. And abundantly often in all four Evangelists. We conclude therefore, that it is impossible • o understand these many days, to signify the time of Judah's captivity in Babylon; yea, or (as our New Annotations would have it) the time since Judah's return from Babylon, till Christ's ascension: But these many days must be extended unto the conversion of the Ten Tribes, as well as the two, yet to come. Dr. Mayer with Calvin , ratiocinatively speaks out our conclusion at length of words, thus.
  Calvin (saith he) ingenuously confesseth, that by David spoken of in the Prophets, Christ is always set forth; and therefore this long time of the Jews, being without a King, &c. must be understood of the time immediately fore-going their embracing the Faith of Christ; and therefore not of the time of their captivity; for then they had not David for their King. Neither can it be understood of the time immediately going before Christ's coming, and after their return; for then they had Princes, and Priests, and Sacrifices. And what remaineth then, but to understand it of the time that now is, at the END WHEREOF the Jews shall turn to Christ! And herein Gwalther and Tossartus follow Jerome.

[§. 4] All that hath been said, will be yet made more evident by that ## punctual specisication of the time, in the next verse following, when the Israelites shall be delivered and saved. viz. It shall be after that (in the former verse) 〈 in non-Latin alphabet 〉 , in (as Vatablus, Grotius, Arias, and Jerome, renders it) novissimo dierum, that is, the last of days; even as in like manner the Septuagint, and Chaldee render it 〈 in non-Latin alphabet 〉 , that is, in the end of days. And therefore justly doth Lyranus interpret this last of days to be sub sinem mundi, i. e. A little before the end of the world. And Rabbi David Kimchi, thus, 〈 in non-Latin alphabet 〉 , &c. "This (saith he) shall come to pass in the last times, in the beginning of the time of salvation, when the children of

If to all these, you will hear a learned Papist (Alapide) it is worth while; because whiles an enemy to the truth in Hypothesi, he telleth the very truth in thesi. In the last of days (for so he renders our Text, according to the Old Latin ) that is, (saith he) Thus Alapide confesseth twice over in his works, the just time of the fulfilling of these things to wards the end of the world, and at the destruction of Antichrist. But like a Papist, he blindly supposeth, that Antichrist is not yet come; that so his Pope might not be thought to be Antichrist. But what he hath granted, is enough for our purpose, truth so far prevailing upon a Papist.

[§. 5] Thus the persons, i. e. the Israelites, the Ten Tribes, as well as the Two; and the time of their deliverance, being cleared; next for the close of this Chapter, and our consideration of this Prophet, comes the deliverance itself, viz. they having been so long a time humbled by great afflictions; after all, at the time aforesaid, they shall return and seek the Lord their God, and David their King. That is, God, and his Son Christ; or, God in his Son Christ. Even as verynear it their own Rabbins and Hebrew Doctors render it in their Chaldee Paraphrase 〈 in non-Latin alphabet 〉 , &c. i. e. After that the children of ISRAEL shall be led by REPENTANCE, and shall seek the worship of their God; And shall obey Christ, the Son of David, &c. And thus the learned, pious Christians, viz. The Geneva Notes, our New Annotations, and Dr. Mayer, understand it, by authority of Scripture.

To the end of the World. For David himself long since is dead, as the Apostle argues, Acts 13.34, 35, 36. when he would prove that by David, mentioned Isai. 55. and Psal. 16. is signified Christ. Nor shall David return again, till the Physical Corporal Resurrection of the Saints, before which must precede the Metaphorical Resurrection, that is, the call of the Jews, at least five and forty years afore, as we have before proved upon Daniel, chap. 12. So this returning of Israel here meant, is not only from captivity, but from sin; as is plain by that which follows; They shall fear the Lord, and his goodness. Fear here, as commonly throughout the Scriptures, being put for all the inward graces, and worship of God in the heart; as to trust in him, rejoice in him, love him, &c. and that for his goodness, that is, in, through, and for Christ; who, as he is called the wisdom of God, 1 Cor. 1. And the Word of God, Joh. 1. &c. so he is the Goodness of God; because God is not, cannot, in justice be communicative of his goodness unto the lapsed sons of Adam, but in, and through Christ, Tit. 3.4, 5, 6.

[§. 6] Which things being so, they speak of themselves, that they were never yet fulfilled according to the purport of the Text. For the generality of Israel and Judah too, are to this day without a King, without a Prince, without a Priest, without a Sacrifice (that ceasing, at least, ever since three hundred sixty and six.) Nor have they instead of those Princes, Priests, and Sacrifices, sought the Lord their God, and David, that is, Christ their King to fear the Lord, and his goodness, as hath been afore expounded. And for the last day of Judgment, that is no time for Conversions of souls, and reversions from captivity. Therefore this prophesy in the main of it, is yet to be fulfilled. Thus of Hosea.

SECT. XL.

NExt we come to the Prophet Joel. The first place in him, is Chap. 2. v. 28, 29, 30, 31, 32, 33. Verse 28. And it shall come to pass afterwards, that I will pour out my spirit upon ALL FLESH, and your sons, and your daughters shall prophesy; your old men shall dream dreams, your young men shall see visions. Verse 29. And also upon the servants, and upon the handmaids, in those days will I pour out my Spirit. Verse 30. And I will show wonders in Heaven, and in Earth, Blood, and Fire, and Pillars of smoke. Verse 31. The Sun shall be turned into darkness, and the Moon into blood, before that great, and terrible day of the Lord come. Verse 32. And it shall come to pass, that whosoever shall call upon the name of the Lord, shall be delivered. For in Mount Zion, and in Jerusalem shall be deliverance, as the Lord hath said, and in the REMNANT WHOM THE LORD SHALL CALL.

[§. 1] Note first in general, touching the ALL of this Text, that though Saint Peter, in Acts 2. doth truly apply part thereof, to the wonderful effusion of the Spirit there; yet is it not solely applicable to that; nor is the intent and meaning of the whole, or of any part thereof, wholly fulfilled and terminated therein. And that I may not be condemned of singularity herein, let me tell you what others hint to the same effect, though they will not speak out to my size. That ancient, pious, and most learned Oecolampadius, Public Reader of Divinity at Basil, above an hundred years since, saith upon Verse 28. [ET ERIT] ubi illa impleri coeperint, ubi Christ us nimirum sanguine suo faedus nostrum confirmaverit, ubi a mortu is resurrexerit. i. e. The things only BEGAN to be fulfilled presently after the resurrection of Christ, &c. And that learned and ingenuous Alapide, upon the same Verse. [POST HAEC] i. e. Post Christum doctorem, ejusque mortem, & ascensum in coelum, ego Deus effundam Spiritum Sanctum in Pentecoste, ac DEINCEPS; primo ecclesiae seculo, visibiliter in Apostolos, & Christi discipulos: SEQUENTIBUS vero SECULIS, invisibiliter cundem effundam in OMNES, &c. That is, God did promise to pour out his Spirit after the Ascension of Christ, in the days of Pentecost; and so afterwards; on the first age of the Church visibly, in the succeeding ages invisibly upon all. So that both these confess upon this first clause, That this effusion of the Spirit prophesied by our Prophet, was not fully fulfilled in Acts 2. where the Apostles quotes it. And for those other passages, in Verse 30, &c. I will show wonders in Heaven, and on Earth, Calvin confesseth, Prophetam comprehendere totum Christi Regnum ab initio usque ad finem, &c. That is,

Alapide likewise on this thirtieth and one and thirtieth Verse, deals very plainly and ingenuously with the Text, and with us, opposing those of his own Religion. which appears from the beginning of the next Chapter. Thus Alapide. Add one more; Lyra (saith Doctor Mayer ) averts that in this thirtieth Verse, Thus you see I am not singularly bold to assert, that this Scripture was not totally and finally fulfilled in that story, Acts 2. And Peter himself tacitly intimates as much in translating the Prophets 〈 in non-Latin alphabet 〉 afterward by 〈 in non-Latin alphabet 〉 , In the last days, which must not exclude One thousand six hundred and twenty years succeeding, reckoning from Christ's Ascension, but to our time. And our Prophet drops some passages, which are inconsistent with perioding at the Pentecost. As God's pouring out of his Spirit UPON ALL FLESH, &c. Of which, largely and distinctly by and by; mean while, let me entreat the Reader to mind what I have prompted to him several times, viz. That Golden Rule, That Prophesies of this nature touching the Kingdom of Christ have their gradual, progressive, and vicissitudinous fulfilling, from the first breathing of them, to the end of the world; as it were from one type to another, till it come to the Antitype, and full meaning, and managing of the perfection of the whole, even as the Ark of Noah, might be an occasion of the Ark of Moses; I am sure signified Baptism, and Baptism leads us to salvation in Christ, 1 Pet. 3.21. Just like Parelia, when we see two or three Suns, or Rainbows, the one carries up the sight to the other, till at last it be fixed upon the Sun itself, the substance of all. The Church hath its growth, and her eyes is not able to endure all degrees of light at first. The Infant hath but the glimmering of the light of the fire; afterwards it can behold the candle, at last endures the light of the Sun: And the Sun of the choicest Gospel-Light, is not in its Vertical point and Apoge, in an instant, but by rising, and gradual Ascension. And thus we have viewed the Text in general.

[§. 2] Next for the particular scanning of it, that I may deal faithfully with the precious Word of God, and with my Reader, and mine own heart; Let us see, and say ingenuously, what of this Text of Joel hath been fulfilled in the Acts, and what not.

• 1. These things in part have been fulfilled.
  • 1. The pouring out of the Spirit. They, in Acts 2.4. ( named in part, and numbered to be about One hundred and twenty, Acts 1.13, 14, 15.) were all filled with the Holy Ghost.
  • 2. The seeing of visions. Peter had a vision, Acts 10. And Paul had a vision, and Ananias likewise, concerning Paul, Acts 9. So had Cornelius, Acts 10. And Stephen, Acts 7.
  • 3 ^lie , The prophesying of their sons and daughters. As Paul did, Acts 27. v. 22, &c. And Agabus did. And Philip the Evangelists four daughters did, Acts 21.8, 9, 10, 11. And afterwards John, and Peter, and Jude did prophesy, as the Revelation, and their Epistles testify.
  • 4. The darkening of the Sun; For before this notable day of the Lord's pouring out his Spirit upon the Disciples, Acts 2. preceded that terrible darkening of the Sun at Christ's passion, Matth. 27. For surely all that darkening of the Sun, mentioned by our Prophet, must not be made more dark by an allegory, or evacuated by a figure; seeing it is set down as a mark of time, when God is about to do some sensible visible exploit.
  • 5. That there was a deliverance of some, in some sense in Jerusalem, and at Mount Zion. There being converted at Peters Sermon about three thousand souls, Acts 2. which after were five thousand, Acts 4.4. All these five heads of this Text of our Prophet Joel were fulfilled in part, in the story of the Acts, at, and upon that pouring out of the Spirit. And in regard of these, Peter had just reason to apply this Prophesy of Joel to that purpose. Although the stream were to run to the magnitude of an ocean, in the fullness of its fulfilling; yet this running first by Peters door, he might well say these waters were for his use; and so take up as many buckets, as he needed.
• 2. In these respects this Text in full was not fulfilled in the Acts of the Apostles, nor yet is to this very day. For first, This prophesy of pouring out of the Spirit, and upon all flesh, and upon all sorts, upon old men, and upon young men, upon Fathers, and upon children, upon Masters and servants, and upon men-servants, and upon maid-servants; and unto a variety of gifts (expressed stylo veteri, in an Old Testament phrase, as most commensurated to the Jews ears, viz. Of visions, dreams, prophesies, ) I say these things, which way soever ye take, either with these learned, or those learned Interpreters, to expound them of an extraordinary portion, or giftedness of the Spirit, or of an ordinary, so as it be in order to salvation, as the last verse constrains us to extend it; it can intend no less then a plentiful communication of the Spirit, not only to the generality of the Gentiles, but also (and I should think chiefly ) to the generality of the Jews. But alas, what were five thousand Jews converted of the Kingdom of Judah, to the generality of them? And then what were these five thousand, to the generality of the Jews, of all the Twelve Tribes? And to what doth the story of the Acts of the Apostles amount, as to the fulfilling of this clause of Joel, when by that time it is carried on the thirteenth Chapter of the Acts the generality of the Jews, give the Gospel a Bill of Divorce, and send it away? whereupon it went unto the Gentiles, Acts 13.46. So that the next news we hear of it, is in the Epistles of Paul to the Romans, and to the Corinthians, and Galatians, &c. viz. To the Latin, Greek, and Galline Gentiles, &c. And therefore doth Saint Paul in the eleventh to the Romans, give all the Jews, both of Judah and Israel for gone into utter blindness, till the fullness of the Gentiles were come in. Which is not yet done to this day, as we see by experience, both in the thing, and in the effect. Most Gentiles, by far, being ignorant of the light of the Gospel; and generally all the Jews (with sorrow we speak it) are obstinate against the light thereof. So that ALL ISRAEL is far from being saved, whiles the all of the fullness of the Gentiles is far from coming in. For Mr. Mede hath very well approved that account, that one hath made, touching the Christian state, and share of the world, thus;
  For one (saith Mr. Mede ) hath well observed, That Christianity at this day, is not above the sixth part of the known world; whereas the Mohammedans have a fifth, and all the rest are Ethnics and Pagans. So that if we divide the world into thirty parts, Christianity is but as five in thirty, Mahumetism as six, and Ethnicism as nineteen; and so Christianity is the least part of all, and plain Heathenism hath far above the one half of the world; and the better part of the other is also Mohammedans.

Thus he, with Mr. Medes approbation. I only add this, that even in this account, I suppose, the Popedom and Papism (wheresoever it is professed) is included in Christianity, because in a sort (a sorry one) they acknowledge Christ; and then the account to this day falls far shorter of the fullness of the Gentiles coming in; and therefore shorter yet of the Saving all Israel, as the Apostles phrases are, Rom. 11 We have it from day today before our eyes, that not one of ten Christians hardly, is more then called a Christian; and not one Jew of ten thousand bears the name of a Christian. And therefore in this first branch, this place of Joel is not in the main yet fulfilled. 2. This of this second of Joel is not yet fulfilled. That at the time the Prophet mainly means there, must be such wonders in Heaven, and in Earth, as must be accompanied with blood, and fire and pillars of smoke, and such a darkening of the Sun, and discolouring of the Moon, &c. As all these things must amount to the making up of a GREAT and TERRIBLE DAY OF THE LORD: And that in relation to the destruction of them that believe not, so as to call upon God in faith; as the last verse intimateth, Whosoever shall call upon the Name of the Lord, shall be saved. And the destruction shall be especially of those unbelievers that are enemies to the Jews; as the same last verse of this second Chapter, and the first and second verses of the third Chapter, do evidently hint. For in Mount Zion, and in Jerusalem, shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. For behold in THOSE DAYES and in THAT TIME, when I shall bring again the captivity of JUDAH and JERUSALEM, I will also gather ALL NATIONS, and will bring them down to the valley of Jehoshaphat, and will PLEAD with them there, for my people, and for my heritage ISRAEL, whom they have scattered. For by the wonders at the passion of Christ, Matth. 27. there was no destruction of any man. At the effusion of the Spirit after his ascension, Acts 2. There was nothing but consolation, or, at least, admiration. At the destruction of Jerusalem by Titus, according to Matth. 24. there was the sad destruction of the Jews, but of none of the Jews enemies. 3. This of this prophesy of Joel is not yet fully fulfilled, viz. In Mount Zion, and in Jerusalem, shall be deliverance AS THE LORD HATH SAID, and in the remnant whom the Lord shall call. For this was not completed in the few Jews converted in the Acts, or since, as these Reasons induce me to think.

• 1. The Apostle Peter, in Acts the second, quoting Joel, makes not the least mention of this clause.
• 2. Christ's coming to Jerusalem as a Spiritual Deliverer, in his public ministration of the Gospel, was before that of pouring out of the Spirit, about five years; as his disputing with the Doctors was two and twenty years before, and his incarnation above four and thirty years afore. But the deliverance mentioned according to the Apostles method, yea, and of the Prophets, is after the pouring out of the Spirit. And indeed follows after, as naturally, as the effect succeeds the cause: This pouring out of the Spirit, fitting instruments for the salvation of those ages.
• 3. The Prophet adds, as the Lord hath said. viz. By his Prophets. But they mainly spake of the Jews corporal deliverance, as we have before opened in the discuss of many places. For as for spiritual, they then had it, and there was no doubt but it should be continued in all ages, else the Church would be extinct; or God's Covenant with Abraham and David, would fail.
• 4. The Deliverance must be not only in Jerusalem, but in the remnant whom the Lord shall call: But Christ did not at his being on Earth, save the generality of the remnant, either corporally, or spiritually. The Two Tribes were then under the Roman captivity, and they generally refused Christ, John 1.11. Acts 13.46, 47. and for the Ten Tribes, they, for the generality, neither saw nor heard Christ, but continued in their captivity in Assyria, &c. (1 Pet. 1.1. Jam. 1.1.) They were not returned to Zion or Jerusalem; and for the Gentiles, if any will make them of the remnant, (which is hatsh, being the greater part of the world) they and the Jews were never yet incorporated in Religion, as the copulative, And, promiseth, viz. There shall be deliverance ( in those days, and at that time ) in Jerusalem. AND in the remnant whom the Lord shall call.
• 5. The Prophet Joel speaks of such a deliverance of the Jews, as shall be, by bringing down their enemies to the valley of destruction, to them, though of salvation to the Jews, as the next Chapter, verse. 1, 2, &c. shows. But this hath not been yet fulfilled, as was touched afore; neither can it be fulfilled at the last judgment. For that being once come, there is no effectual salvation, or invocation, as the last verse of the second Chapter mentions.

SECT. XLI.

THe second, and last place, we shall touch in this Prophet Joel, is Chap. 3. v. 1, &c. to the end of the Chapter.

• For behold, in [§. 1] those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem.
• 2. I will also gather all Nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people, and for my heritage Israel, whom they have scattered among the Nations, and parted my Land,
• 3. And they have cast lots for my people, and have given a Boy for a Harlot, and sold a Girle for Wine, that they might drink.
• 4. Yea, and what have ye to do with me, O Tyre, and Zidon, and all the coasts of Palestine? will ye render me a recompense? and if ye recompense me, swiftly and speedily, will I return your recompense upon your own head.
• 5. Because ye have taken my silver and my gold, and have carried into your Temples my goodly pleasant things.
• 6. The children also of Judah, and the children of Jerusalem have ye sold unto the Grecians, that ye might remove them far from their border.
• 7. Behold, I will raise them • ut of the place, whither ye have sold them, and will return your recompense upon your own head.
• 8. And I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the Sabaeans, to a people far off, for the Lord hath spoken it.
• 9. Proclaim ye this among the Gentiles, prepare war, wake up the mighty men, let all the men of war draw near, let them come up.
• 10. Beat your plough-shares into swords, and your pruning-hooks into spears; let the weak say, I am strong.
• 11. Assemble yourselves, and come all ye heathen, and gather yourselves together, round about: Thither cause thy mighty ones to come down, O Lord.
• 12. Let the Heathen be wakened, and come up to the valley of Jehoshaphat; for there will I sit to judge all the Heathen round about.
• 13. Put ye in the sickle, for the harvest is ripe: Come, get you down, for the oress is full, the fats overflow, for the wickedness is great.
• 14. Multitudes, multitudes in the valley of decision; for the day of the Lord is near in the valley of decision.
• 15. The Sun and the Moon shall be darkened, and the Stars shall withdraw their shining.
• 16. The Lord shall roar out of Zion, and utter his voice from Jerusalem, and the Heavens and the Earth shall shake; but the Lord will be the hope of his people, and the strength of the children of Israel.
• 17. So shall ye know, that I am the Lord your God, dwelling in Zion, my holy Mountain; then shall Jerusalem be holy, and here shall no stranger pass thorough her anymore.
• 18. And it shall come • o pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, 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.
• 19. Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their Land.
• 20. But Judah shall dwell forever, and Jerusalem from generation to generation.
• 21. For I will cleanse their blood, that I have not cleansed, for the Lord dwelleth in Zion.

This as it follows close at the heels of the former place, so (notwithstanding men's chapter-divisions) hath it a great coherence with it. Calvin upon this third Chapter, verse 1, 2. tell us in the general, Confirmat his verb is Propheta, quod prius docuit de Ecclesiae RESTITUTIONE. i. e. The Prophet in these words confirms, what before he had taught concerning the RESTITUTION of the Church. More particularly, let me tell you, That the most (if not the all ) of the former place in the second Chapter, is again mentioned in this third Chapter; and with four great emphases of connection, both sounding of confirmation, and explanation of what had been said before,

• 1. FOR ( Hebrew 〈 in non-Latin alphabet 〉 , Chaldee 〈 in non-Latin alphabet 〉 , Septuagint 〈 in non-Latin alphabet 〉 ) As if the Lord should say, I bring this for a proof, that I will do as I have said.
• 2. BEHOLD ( Hebrew 〈 in non-Latin alphabet 〉 , Chaldee 〈 in non-Latin alphabet 〉 , Septuagint 〈 in non-Latin alphabet 〉 ) As much as to say, There shall be some notable thing done, some grand event, as an eminent sign, that I will be as good as my word.
• 3. IN THOSE DAYES, and AT THAT TIME (with great emphasis of Pronouns and Articles, both in Hebrew, Chaldee, and Septuagint: Hebrew 〈 in non-Latin alphabet 〉 , Chaldee 〈 in non-Latin alphabet 〉 , Septuagint 〈 in non-Latin alphabet 〉 ) which sound to this effect; That methodically, and in a just order, when I do the former things, I will do these following also; so that the plurality and magnificence of exploits shall force the eyes of men to see my truth, and true performance of all that I have spoken.
• 4. I will in pursuance of that deliverance of my people, mentioned in the former Chapter, Gather all Nations to the valley of Jehoshaphat, and will plead with them there for my people; which amounts justly to thus much for our present observation, That the famous, remarkable circumstances, as before of time, so here of place, shall be undeniable witnesses of the substance of my true performance. For as the great Philosopher saith, Many common accidents concurring, may amount to a proprium quarto modo, to an infallible property; and so to a demonstration. And we know that circumstances of time, and place, &c. beget in us great credence to a report, That such a thing was done. Thus for the coherence of this place, with the former.

[§. 2] Next for the substance of this place, in order to our point, take notice in the entrance, That the people that shall, according to this prophesy, be delivered, are named in the first verse, Judah, and the Inhabitants of Jerusalem, signifying the Two Tribes. In the second verse, and verse sixteen, they are called his heritage Israel, and the scattered among all Nations; which most aptly set forth the Ten Tribes, who, of the Kingdom of Israel, became the greatest dispersion among all Nations, far beyond those of Judah. And the deliverance of both, is so expressed in the Hebrew, Chaldee, and Septuagint, that the words may well be extended to a spiritual conversion of their souls from infidelity; beside the corporal deliverance of their persons from captivity; as many Translators render it. And for confirmation, observe, That whereas in Hosea, chap. 1. the Lord calls them (speaking of both the said Kingdoms of the Jews ) Lo-ammi. NOT MY PEOPLE, and Lo-ruhamah, I WILL NOT HAVE MERCY, viz. Whiles they are to be in captivity (where, for the general, they lost their piety, as well as their liberty, in not receiving Christ and his Gospel, from thence, to this day.) Behold here in this Text of Joel, the Lord speaking of their deliverance, expresseth it in relation, and to the effect, of receiving them at their return, as his people, and to be his heritage, v. 2. For surely, if God did justly, for their great wickedness, carry them away captive, he had little reason to receive them from thence, if they were no better, then when they went. Put now all together, and all plainly spells, that this first clause of the deliverance of Judah and Israel hath not been fulfilled to this day, according to the sense before demonstrated; which will clearly appear by the rest that follows.

[§. 3] For in the next place we are to observe, that this must not be a mere still and tacit deliverance of the Jews, but withal a tumultuous destruction of their Enemies, that formerly caused their bondage, and withheld their deliverance, ver. 2. I will gather all Nations, and being them down into the Valley of Jehoshaphat, and plead with them there or my people &c. Which last clause the Chaldee renders 〈 in non-Latin alphabet 〉 &c. And I will take vengeance on them there for my people, which is much further amplified in ver. 9, 10, 11, 12. &c. The valley of Jehoshaphat is particularly named here, as the place where God will avenge his people.

• 1. Because there Jehoshaphat overthrew the Ammonites and Moabites and their Confederates, that rose up against the Jews, 2 Chron. 20.22 &c.
• 2. Jehoshaphat signifies pleading or judging, viz. the thing that God will do upon the incorrigible enemies that yet remain, ver. 12.
• 3. Because this is also called the valley of Beracha, that is, the valley of blessing; Because there Jehoshaphat blessed and praised God, first in hope of the said Victory; Secondly, for help in the said Victory, 2 Chron. 20.22. compare ver. 16.
• 4. Because this is called the valley of decision or threshing, twice in this fourteenth verse of this third of Joel, because there God threshed his Enemies (as the chaff from the wheat) according to Isai. 25.10. and thereby decided the controversy between the Jews and their Enemies; viz. that the Jews should have the mastery, not their enemies.

But though the valley of Jehoshaphat be here named by these names, yet they are to be understood in intent and meaning appellatively in a larger sense (as is most safe) to signify and typify any eminent place or places, where the Lord shall overthrow the incurable enemies of the believing Jews. For first, Let any reasonable Hebrician look into the original, and he shall plainly perceive that the holy Ghost useth the name Jehoshaphat only as a Paranomasia, I will bring them into the valley 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 &c. As if we should say in English, I will bring them down to the valley of Jehoshaphat, and there I will Jehosaphatize them, that is, overthrow them as Jehoshaphat did his enemies. Secondly, Let any rational man judge whether Jehoshaphat, as a proper name of a place in Judea, doth signify that there and there only, God will judge the enemies of the believing Jews, when as their enemies are scated in every place where the Jews are scattered; and those enemies shall oppose them, and the believing Gentiles, that shall help in their return, where ever they stir to that end. Yet I contend not, but that that very place may be one where, of some notable overthrow of some chief enemies of the Jews: as of the Arabians, Saracens, and Turks, that shall enter into the Holy Land to hinder the Jews sitting down, and settling there. Now this clause of the Prophet Joel in this third chapter, was never yet fulfilled since the first Assyrio-Chaldean captivity of Israel or Judah. For the Prophet gives us a sign that this is to be done after the Jews are sold to the Grecians. The Hebrew 〈 in non-Latin alphabet 〉 in its first original sense and use, signifies to yield up, and deliver up. And so the Septuagint renders it 〈 in non-Latin alphabet 〉 which most commonly, as the composition of the word requires, signifies to yield up, or to deliver up into another man's jurisdiction and power. And this transmitting of the Jews from their Native Country, to Greece, seems to be charged upon several Nations, who handed them from one to another, verse. 2, 3, 4, 5. But the Greeks came not to any considerable repute, power, and jurisdiction, till above two hundred years after the beginning of the Second, viz. The Medo-Persian Monarchy. Since which time, the Jews were never delivered, according to the character of the Text, viz. By a destruction of their enemies; and to such an effect and degrees, as that no stranger should pass through Jerusalem anymore, verse 12, 13, 14, 15, 16, 17. For we know the contrary by History, Experience, and sight of our own eyes in our travels.

[§. 4] The opening of this destruction of the Jews enemies at their deliverance, and the collation of their happy condition when delivered, will yet further demonstrate, that this prophesy of Joel, in this third Chapter, is not yet in the main, to this very day fulfilled.

• 1. The destruction of their enemy must be very formidable, v. 14, 15, 16, 19. Multitudes, multitudes in the valley of decision; for the day of the Lord is near in the valley of decision; the Sun and the Moon shall be darkened, and the Stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem, and the Heavens and the Earth shall shake. Egypt shall be a desolation, and Edom shall be a desolate wilderness, &c.
• 2. On the other side, the happy condition of the Jews shall be as glorious, as their enemies destruction shall be miserable; which is interchangably interwoven within the same verses, the better to mind us, that they both concur to the same time, and in that method, that the ruins of the enemy, is the rise of the Jews, Vers. 16. But the Lord will be the hope of his people, and the strength of the children of ISRAEL. V. 17. So shall ye know, that I am the Lord your God, dwelling in Zion, my holy Mountain; then shall Jerusalem be HOLY, and there SHALL NO STRANGERS PASS THROUGH HER ANY MORE. V. 18. And it shall come to pass in that day, that the Mountains shall drop down new Wine, and the Hills shall flow with milk, &c. V. 20. Judah shall dwell FOR EVER, and Jerusalem from GENERATION to GENERATION. You see here in this Chapter, a corporal destruction of all the Nations that irreconcilably oppose the Jews. You see the happy condition of the Jews following thereupon, to be expressly both temporal and spiritual; and you see it set forth with most ample extension, both for latitude and length. Need I now upon things so plain spend six sentences, to declare this was never yet fulfilled to the Jews, since their first captivity in Babylon to this day? Surely, if the succeeding Monarchy punished the preceding, they did withal keep the Jews under their subjection; and so from Assyrians, to Medes and Persians, from them to the Grecians, and thence to the Romans, and so to the Saracens and Turks to this time, the Jews have been more, or less under foreign power, and not a free people; much less so happy, or their enemies so miserable as hath been described.
• Lastly, If we mark some references of this third of Joel, made [§. 5] by the Apostles themselves, in the New Testament, we shall beyond all dispute of them that believe the New Testament, clear it, That the prophesies of this Chapter are not yet fulfilled.

1. Consider how exactly the thirteenth verse, &c. of this Chapter of Joel, is repeated and applied, Rev. 14.15, 16, 17, 18, 19, 20. to the ruin of Antichrist. Put ye in (saith Joel in this third Chapter, v. 13.) the sickle, for the Harvest is ripe; come, get you down, for the press is full, the fats overflow, for their wickedness is great. And then follows expressly the destruction of the enemies of the Jews, as we before repeated. Sutably, Saint John saith, in the said place of the Revelation; An Angel came out of the Temple, crying with a loud voice to him that sat on the cloud, thrust in thy sickle, and reap, for the time is come for thee to reap, for the Harvest of the Earth is ripe. And he that sat on the cloud, thrust in his sickle on the Earth, and the Earth was reaped. And another Angel came out of the Temple, which is in Heaven, he also having a sharp sickle. And another Angel came out from the Altar, which had power over fire, and cried with a loud voice, Cry to him that had the sharp sickle, saying, Thrust in thy sickle, and gather the clusters of the Vine of the Earth, for her grapes are fully ripe. And the Angel thrust in his sickle into the Earth, and gathered the Vine of the Earth, and cast it into the great Wine-press of the wrath of God; and the Wine-press was trodden without the City, and blood came out of the Wine-press, even unto to the horse-bridles, by the space of one thousand six hundred furlongs. In which parallel of John and Joel, you see how accurately John extends that of Joel to the ruin of the Antichristian enemy, and the raising of the Christian Church, consisting of Jews and Gentiles, yet to come; as it will easily appear to him that will carefully read this fourteenth Chapter of the Revelation.

2. Compare this prophesy of Joel, touching the valley of Jehoshaphat, and God's judging there, with Isa. 66.24. Matth. 5.22. Rev. 16.16. It seems by that place of Isaiah, that there shall be a slaughter of the enemy of the Church, at his great fall, in a more conspicuous place above others (perhaps not the remotest from Jerusalem ) whither the Church (made up of Jews and Gentiles) shall (to keep Isaiah his words) go forth and look upn the carcases of the men that had transgressed against God; for which they had been slain. For saith Isaiah ) their worm shall not die, neither shall their fire be quenched, and they shall be an abhoring to all flesh. Upon which words our new Annotations say well,

The Lord Christ, as St. Matthew chap. 5.22. gives it us, speaks of such a place of common execution of malefactors, Whosoever shall say to his brother, thou fool, shall be in danger of hell fire; 〈 in non-Latin alphabet 〉 here, as Broughton learnedly disputes, doth not of it self signify Hell. And I add, that it cannot possibly signify here an eternal punishment in the Hell of the damned; for then it would follow from this Text, that some sins are venial, and only some are mortal or damnable; because our Savior saith, he that is ANGRY with his brother without a cause, shall he in danger of the JUDGEMENT; and whosoever shall say to his brother, RACHA, shall be in danger of the COUNCIL; and he only that shall say, THOU FOOLE, shall be in danger of HELL FIRE. But this distinction is cross to all the Scripture, and therefore, eternal hell fire, or the place of the damned cannot be here meant. But (to keep to the order and nature of the Greek words) 〈 in non-Latin alphabet 〉 is the Gehinnom of fire, that is the valley of Hinnom, or the valley of the son of Hinnom, taking its name from the first possessor. Of the name and situation of this place, see Josh. 15.8. where it is described to be in the borders of the lot of the Tribe of Judah; and therefore not far from Jerusalem, even near the East-gate, Ier. 19.2. And the sacred history tells us further in the 2 Kings 23.10. and 2 Chron. chap. 28. v. 3. and chap. 33. ver. 6. Ier. 32.35, That in this valley of Hinnom was Tophet: And that there they burnt their children in the fire, as a sacrifice to the Idol Moloch, after the manner of the Heathens. Tophet signifies a drum, because they beat a drum to drown the noise of the cry of their children, when they were cast into the fire. And further, in Ier. 7.33. we have it set forth as a place of the execution of God's vengeances Behold the days come, saith the Lord, that it shall be no more called TOPHET, nor the VALLEY OF THE SON OF HINNOM. butthe VALLEY OF SLAUGHTER; For they shall bury in Tophet, till there be no place. Rabbi David Kimchi on Psal. 27. v. 13. on these words [The land of the living] saith thus, And unto this (saith Beza ) will some have it, that Christ alludes in that Matth. 5.22. afore quoted. This name Geennua, or Gehenna is a compound Hebrew word compounded of 〈 in non-Latin alphabet 〉 Gi, which signifies a valley, and 〈 in non-Latin alphabet 〉 Hinnom, the name of the ancient possessor of the place (as we touched afore) and suitably (as Tremellius notes and pronounceth) the Syriac writes and speaks it, Gihanna. Doubtless as 〈 in non-Latin alphabet 〉 JUDGEMENT signified a lesser civil punishment, viz. that inflicted by the JUDGES; and 〈 in non-Latin alphabet 〉 the COUNCIL signified a greater, viz. that which the SANHEDRIM, or great Council inflicted; so this Gehinnom of fire must signify the greatest. Not but that our Savior, by way of parallel, may intend, and leaves the learned Pharisees so to apply it, that if men did thus gradually punish such faults according to their degrees; how much more will the most righteous holy God? But this by the way. Our business now is, to explain by way of parallel the meaning of this third of Joel, touching the corporal ruining of the Churches enemies, more especially in some such eminent place as the valley of Jehoshaphat, yet to come. For which purpose we must touch one place more (afore quoted) viz. Rev. 16.12. &c. And the sixth Angel poured out his vial upon the great river Euphrates, and the waters thereof were dried up, that the way of the Kings of the East might be prepared. And I saw three unclean spirits like Frogs come out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the false Prophet. For they are the spirits of devils, working miracles, which go forth unto the KINGS OF THE EARTH, and of he WHOLE WORLD, to gather them to the battle of that great day of God Almighty. Behold I come as a thief in the night, &c. And he gathered them into a place called in the Hebrew tongue, ARMAGEDDON. This, touching the River Euphrates, and the Kings of the Earth, would be a little explained, and then we shall the better understand this Armageddon, and the suitableness of it to our purpose. The sixth vial (saith Mr. Mede ) shall be poured out upon the great River Euphrates, that being dried up, a passage may be prepared for new Enemies of the Beast to come from the East; that is, for the Israelites to be wonderfully converted to the pure faith, and worship of Christ, and now seekers for the Kingdom promised many ages since. That I may take these Kings to come from the East to be the Jews, two things serve for it. First, That this is the last vial save one; in the time whereof therefore the Jews must be converted, if at all; or else must be destroyed with the rest of the enemies of Christ, among whom they remain, in that great day of universal Revenge and Judgment, which the next vial shall bring upon them. (Both which, viz. of non-conversion, or general destruction are flat against all the tenor of Scripture.) Secondly, That place of Isaiah chap. 11. ver. 15, 16. whence this of the sixth vial is borrowed, moveth me thereunto. And the Lord will destroy (or rather render the Hebrew 〈 in non-Latin alphabet 〉 like as the Lord hath destroyed ) the tongue of the Egyptian Sea: And (rather so ) he shall lift up his hand upon the river (Targum, the River Euphrates) in the strength of his spirit, and shall smite it in the seven streams, so that men may pass over dry-shod. And there shall be a way for the remnant of my people, which shall be left by the Assyrians (a plain mark Euphrates is understood) as it was in that day wherein he ascended up from the Land of Egypt (a good justification of that translation of the words in the first clause,) Parallel to which place is that of Zech. 10.10, 11. Which the Chaldee renders thus 〈 in non-Latin alphabet 〉 &c. i. e. And even as I brought them out of the land of Egypt, so will I gather together their captivity from Assyria, and I will bring them back to the land of Gilead and of my sanctuary, and it shall not be sufficient for them: And miracles, and the marvelous great works of God shall be wrought for them, even as they were wrought for their fathers when they passed through the sea: and they shall see the vengeance on their enemies, &c. So the Chal. But what shall we say that Euphrates is, whose waters shall be dried up? mystical Babylon shall also have her Euphrates, as well as that ancient Babylon, the Turkish Empire, which shall be the obstacle of those new enemies from the East, and on that part the ONLY DEFENCE OF THE BEAST. Neither will such understanding of Euphrates be without example of Isaiah himself, who chap. 8.7. by the like parable of Euphrates, hath expressed the Army of the Assyrians bordering upon the same River. The Lord shall bring upon them, or cause to come against them (that is, against the Syrians and the Israelites ) the waters of THE or THAT River (so Euphrates 〈 in non-Latin alphabet 〉 by way of eminency, or emphasie, is wont to be called) strong and many, the Kings of Assyria, and all his glory (Targum, his army ) &c. compare Jer. 47.2, 3. Behold waters rise up out of the North, and shall be an overflowing flood, & shall overflow the land and all that is therein; the City and them that dwell therein; then the men shall cry, and all the Inhabitants of the land shall howl, at the noise of the stamping of the hoofs of his strong horses, at the rushing of his chariots &c. where evidently by the waters of the north are understood the Armies of the north. Why therefore should not this Euphrates, of the vials, by the same reason be understood of the Turks; being no less borderers upon Euphrates before their over-flowing, then the Assyrians, the Inhabitants of the same Tract? To this it maketh not a little, that the losing of that great Army of Horse-men, long stayed at that GREAT RIVER EUPHRATES, Rev. 9.15. signifies the Turks thence to over-run the Roman Empire, as the series of the Trumpets, and the apt truth of the matter demonstrate. Therefore by the sixth vial this Euphrataean deluge shall be dried up: Plainly according to that which is said Revel. chap. 11. that next after that overthrow of the City, which shall come to pass in a great Earth-quake (agreeing to the fifth vial) the second woe shall be past, that is the plague of the sixth Trumpet. But by what means that's to come to pass, and by what Authors, whether by the Jews themselves (which haply Ezekiel intimateth chapter 38. and 39.) who shall possess the holy Land again; or by some intestine discord, fitly to go before the return of these; or haply both, but in order, and one after another, or by some other cause, we cannot certainly say. What ever it be, this let being removed, it is said A WAY of going to some place, is prepared for these new Christians from the East; and that (as it seemeth) to make an expedition against the Beast; to the ruin of whom, all the Vials serve.

From whence otherwise, or wherefore, from this drying up, should so great a trembling and fear, at an instant, assail the worshippers of the Beast, yea, even the Devils themselves, as it seemeth; that it should minister occasion for so horrible, and unheard-of a preparation for war, as is here described; unless they, with their whole diabolical band, should fear all extremity, by the coming of these new Kings of the East? Now this Armageddon, mentioned in this 16. of Revel. v. 16. (of the Hebrew 〈 in non-Latin alphabet 〉 HAR MEGIDDON, that is, The mountain, mountainous places, or downs, as we said of Megiddon ) was the place where good King Josiah was slain, whence Jeremiah takes the rise and beginning of his Lamentations, as the ante-scene to the ensuing captivity, 2 Chro. 35.22, 23, 24, 25, 26, 27. Where, though it be written 〈 in non-Latin alphabet 〉 MEGIDDO, yet because in Zach. 12.11. it is written in the Hebrew, as above, viz. 〈 in non-Latin alphabet 〉 HAR MEGIDDON, and so in the Greek, even in that 2 Chron. 35.22. 〈 in non-Latin alphabet 〉 , therefore the Apostle writes it Armageddon; The mountainous part adjoining to the valley. By all, Saint John intimating, That God will yet before the ultimate general judgment, give the Churches enemies, as they come forth to oppose her, a notable overthrow in some notorious eminent place. For it is most incongruous with the last general judgment, to speak of a particular place wherein the grand enemies of the Church shall be destroyed for her deliverance; even as it is not disagreeable to Joels close, who concludes upon that destruction at the valley of Jehoshaphat, that Judah and Jerusalem may have a quiet and lasting habitation. Thus of the places in Joel.

SECT. XLII.

NExt we come to the Prophet Amos. wherein we shall touch but one place, viz. The ninth and last Chapter, v. 11, 12, 13, 14, 15. viz. The five last verses, paralleled and compared with Obadiah, V. 17, &c. to the end; and with Acts 15. v. 13, 14, 15, 16, 17. Vers. 11. In that day I will raise up the Tabernacle of DAVID that is fallen, and close up the breaches thereof; and I will raise up his ruins, and will build it as in the days of old. Vers. 12. That they may possess the remnant of EDOM, and of ALL the Heathen, which are talled by my Name, saith the Lord, that doth this. Vers. 13. Behold the days come, saith the Lord, that the Ploughman shall overtake the Reaper; and the treader of Grapes, him that soweth Seed; and the Mountains shall drop sweet wine, and all the Hills shall melt. Vers. 14. And I will bring again the captivity of my people ISRAEL, and they shall build the waste Cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; and they shall also make gardens, and eat the fruit of them. Vers. 15. And I will plant them upon their Land, and they shall be NO MORE PULLED UP OUT OF THEIR LAND, [§. 1] which I have given them, saith the Lord God.

Touching these words, that ye may acquit me of privacy of opinion, hear first what others say upon them. The great Mercer presents to us, Ex Lyr. upon the 13, 14, 15, ver. this, Non possunt haec, &c. i. e. These things cannot be understood of the restauration of the Jews after their Babylonish captivity, seeing these things are not spoken of JUDAH ONELY, neither did the people of Judah remain in their Land, but were dispersed into all Nations. The Prophet refers this to the CONVERSION OF ISRAEL in the LAST OF DAYES, when they shall SUBJECT and SUBMIT themselves to CHRIST, and shall WITH ALL THEIR HEARTS ADHERE to him; at which time MANY OF ISRAEL shall return into their own Land. The mighty Hebrew Critick, Mercer himself, upon the eleventh verse, saith thus, Post varias comminationes, &c. i. e. Here the Prophet, after various threats, subjoins at length magnificent consolations and promises. Which, no doubt, belong to the TIME AND KINGDOM OF THE MESSIAH, by the confession of all the SOUNDER HEBREWS, and the TALMUDS THEMSELVES, as Lyranus cites in the Tract Sanhedrin, cap. Helec. Where from this place, they call the Messiah 〈 in non-Latin alphabet 〉 , The son of lapses or ruins, because he should restore the lapsed ruins, as it is said in this place. Thus all the Prophets almost end their prophesies, in predictions of the Kingdom of Christ. So the ending of the Prophet Joel, and of this Prophet agree in many things. This place also is cited by James, in the Acts of the Apostles, chap. 15. to prove the call of the Gentiles; then which, we cannot have a more certain Exposition. By the Tabernacle of David, the Prophet understands the Kingdom of the House of David, as learnedly the Chaldee paraphrast turns it; that is, THE KINGDOM OF THE MESSIAH, as often in Scripture Christ is called by the name of David. And in the fourteenth verse, the Prophet adds other magnificent promises, which also appertain to the Kingdom of Christ, viz. I will bring back the captivity of my people Israel. The Jews understand this according to the Letter, of the external bringing back of the Ten Tribes, and many of ours also are of the same mind, being carried thereunto by that argument, of which Esdras writes, Esdr. lib. 2. cap. 13. of the sure return of the Ten Tribes, given in a divine dream, and after expounded to that sense. Thus Mercer, though he contends also for a spiritual sense, which we do not altogether deny, but do altogether affirm (as warranted by many Scriptures) That the external deliverance of the Jews shall be accompanied with a glorious spiritual vocation of them, and their conjunction with the Gentiles in matters of Religion. But for a literal sense, and corporal bringing back of the Ten Tribes into their own Country, we also mainly contend. To which, Mercer himself seems not altogether adverse, when upon the twelfth verse [ viz. that they may possess the remnant of Edom, and of all the Heathen ], I say, when upon this verse he hath these words,

To all which, Mercer upon the fifteenth verse [viz. I will plant them upon their own land ] adds this, as if the Lord should say, I will give them firm and established seats in their own land. Thus Mercer: Which words whether they sound not of a temporal deliverance of Israel, as well as spiritual, let the candid and considering Reader judge.

Calvin on this place is of the mind, that this promise doth intend, that

And upon Act. 15. ver. 16. quoting this place, he hath these words, Thus Calvin well. But for his, or Mercers, or Dr. Mayers, or any others flying to a spiritual sense of this prophesy, upon this ground point black, and precisely, because it was never yet fulfilled in a literal; to me speaks no more in plain English, then as if, because God had never to fulfilled it, therefore he never would, or could fulfill it for future; which reason I leave with the unprejudicated reason of the Reader, Quem penes arbitrium est, & vis, & norma loquendi! Our late new Annotationists say upon the fourteenth verse [I will bring again the captivity of Israel, &c.] that Let the Reader here have one eye upon these words, to this day, spoken in the future Tense; and the other, on the present State of Judah and Israel, on whom this prophesy is not, according to the expressions of our Annotationists, yet fulfilled. And Dr. Mayer confesseth, that

[§. 2] Next to tell you my notions upon this prophesy, before the former Authors either were extant, or consulted; observe first, that as well the ten Tribes as the two Tribes must be here meant to share in this deliverance, being mentioned in the terms DAVID (who reigned the latter part of his life over all the twelve Tribes) and ISRAEL which by God's assignation was the name of Jacob, the father of all the twelve Heads of the twelve Tribes, and by proper acception after the division of the Kingdom, was the name of that part which contained the ten Tribes. Both which parts, viz. Judah and Israel, are the more necessarily conjoined in this deliverance; because Jerusalem (though in the Kingdom of Judah ) was the public place of the Churches meeting, and of their solemn divine worship, in common, and jointly to all twelve Tribes; and this Prophet Amos doth expressly prophesy to the Tribes of Israel chap. 1. ver. 1. [ The words of Amos which he saw concerning ISRAEL] The prophet there sufficiently hinting to us in the words following, that he did well remember the distinction of Judah and Israel; for it follows, that Amos saw those words concerning ISRAEL in the days of Uzziah King of JUDAH, and in the days of Jeroboam the son of Joash, King of ISRAEL.

[§. 3] Next observe, that in this deliverance all the twelve Tribes (for the generality) and the fullness of the Gentiles, must be conjoined in a religious Church union, and divine Gospel-worship. So in ver. 12. The Lord having said in ver. 11. I will raise up the Tabernacle of David, &c. He adds in the twelfth verse, that they (the said Jews ) may possess the remnant of Edom, and of ALL THE HEATHEN which are CALLED BY MY NAME; Which Saint James Act. 15.13, &c. to ver 18. doth sully and effectually apply to that sense and end; James answered saying, men and brethren, hearken unto me; Simeon hath declared how God at the first did VISIT THE GENTILES, to take out of THEM a people for his name; and to this agree the words of the Prophet, as it is written, after this I will return, and WILL BUILD AGAIN THE TABERNACLE OF DAVID, and will build again the ruins thereof, and will set it up, THAT THE RESIDUE OF MEN MIGHT SEEK AFTER THE LORD and AL THE GENTILES UPON WHOM MY NAME IS CALLED, &c. in which quotation St. James minding the sense of the Prophet, rather then his words, and what the Apostle spake at large, and most likely in his native Hebrewish language, Saint Luke giving us but the sum, and in the Greek tongue, following also, for the most, the Septuagint's version of the Prophet, that speech and translation being then most common over the world, by reason of the late Grecian Monarchy over-spread so wide, for near two hundred and eighty years, expiring not till about forty six years afore Christ) some small differences there may haply be in terms and reading from both the Hebrew and the Septuagint; But none at all in the main intent and meaning. For the prophet saying that THEY (the Jews) may possess the remnant of EDOM, WHICH are called by my name, (Hebr. 〈 in non-Latin alphabet 〉 which may conveniently be rendered by whom my name is called upon, even by them ) this WHICH (Hebrew 〈 in non-Latin alphabet 〉 being of all Numbers and Genders, as our English which ) may either relate to that same THEY, that is Judah and Israel (who shall possess the remnant of Edom, and all the Heathen ) shall be called by my name i.e. The said Jews, being converted unto the Gospel shall thereupon be called Christians, and my people, and so called by my name. And calling upon God in faith, shall thereby be said to call upon God's name, or to be those, in, or by whom the name of God is called upon. Or else this WHICH may be referred to the remnant of the EDOMITES and of all the HEATHEN, that they, so many of them as shall be converted, and truly professing godliness, shall thereupon be called God's people, to wit, Godly, or Christ's people, that is, Christians, and so called by his name: And calling upon God with faith in prayer, they shall be those, in, or by whom the name of God shall be called upon, even in them, or among them. Now which way soever we refer it, it comes all to one main sense, intent, and purpose: viz. That upon the eversion of the incurable enemies of Christ, follows the conversion of them that submit to Christ; whether they be the Jews, the possessors of the remnant of Edom, and of all the Heathen; or the Gentiles, the possessed, to wit, the remnant of Edom and of all the Heathen. Both which being converted, shall incorporate into one Church, and way of worship. If any Reader be contented with this composal of these seeming differences, he may jump over the next sectiuncle, viz. [§. 4.)

[§. 4] If others will not be satisfied without a more particular parallel and reconciliation of those three, viz. the Hebrew, the Septuagint Greek, and the New-Testament Greek; the two former in this place of Amos, the last in Act. 15.17. then thus, if they will have patience to hear me to the end.

The divers readings.

Hebrew Amos 9.12.] 〈 in non-Latin alphabet 〉 that is, that they may possess, or inherit the remnant of Edom.

Septuag. Amos 9.12.] 〈 in non-Latin alphabet 〉 &c. that is, That the remnant of men may seek after.

The New Testam. Act. 15.17.] 〈 in non-Latin alphabet 〉 , that is, That the remnant of men may seek, or seek after the Lord.

Thus you have an exact true Scheme of the divers readings, which is a little mistakingly set down in Mr. Medes Diatr. par. 4. p. 525. For there is no copy of the Septuagint's, or variae lections of them on Amos 9.12. that I know of (although I have divers) that have in them 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , The Lord.

The Reconciliation.

Mr. Mede would reconcile these places thus. 1. That for 〈 in non-Latin alphabet 〉 the Article, he would read 〈 in non-Latin alphabet 〉 the Lord. And for 〈 in non-Latin alphabet 〉 Edom he would read 〈 in non-Latin alphabet 〉 Adam or Man. And for 〈 in non-Latin alphabet 〉 that they may possess 〈 in non-Latin alphabet 〉 that they may seek after. And he doth suppose the Septuagint, and the Apostle and Evangelist did follow some such copy, and upon that ground supplied the word Lord, and altered the word Edom, to Adam or man; and the word possess, to seek after, and so read, That the remnant of Adam, or man, may seek after the Lord. To which conjecture or reading I can contribute a little something: To the first this, that some copies of the Septuagint have instead of 〈 in non-Latin alphabet 〉 Lord, 〈 in non-Latin alphabet 〉 Me, as relating to the Lord; Which is not only reported by Nobilius, but I have the like Greek copy by me. To the second this, That Edom by the Hebrews is used commonly, to signify the Nations that were not of their Jewish Church; and especially those under the Roman Monarchy. And therefore the Jesuits have expunged out of the Hebrew Rabbins Commentaries on the Hebrew Bibles, printed within their reach, the word Edom oftentimes, as it is to be seen in the edition of Buxtorfes great Hebrew Bible, with the Chaldee and Rabbins, compared with that of Bomberg. To the third this, That some copies of Jerome’s Latin Translation have quaerant me, may seek after me.

De Dieu * conveniently salves the matter, and saves the Hebrew text without any supply or alteration of any one word at all, thus; Act. 15.17. 〈 in non-Latin alphabet 〉 &c. that is, that the residue of men might seeek after the Lord. These words are fetched from Amos 9.12. where the Hebrew Text hath it thus: 〈 in non-Latin alphabet 〉 &c. which is wonted to be translated, that they may possess the remnant of Edom, and all Nations, Gentiles or Heathens, which version of the words seems to me most harsh to reconcile with this place of the Acts: But not so, if we say that 〈 in non-Latin alphabet 〉 here is not a note of the Accusative Case, but as often else-where of the Nominative, and we turn it, That the remnant of Edom, and of all the Heathen on whom my name is called, may possess the restored Tabernacle of David. Neither is there any doubt with me, but that the Septuagint so took the words: for so they turn them 〈 in non-Latin alphabet 〉 &c. i.e. That the rest of men, and all Nations, Gentiles or Heathens may seek after. Which words have no sense, unless thou dost supply in thy understanding, what they are to seek after; to wit, that which but even now he had spoken of, viz. the Tabernacle of David that was thrown down, but now restored. Instead of which James doth not ill substitute the words 〈 in non-Latin alphabet 〉 The Lord. For whether thou sayst that they should seek after The restored Tabernacle, or after the Lord the restorer, and Master of that Tabernacle, still thou sayest the same thing. Add that the Gentiles or Nations should seek after that Tabernacle, not for its own sake, but for the Lord's sake. Here also must be shown, why instead of 〈 in non-Latin alphabet 〉 that they may possess, the Septuagint says, 〈 in non-Latin alphabet 〉 that they may seek after. Whether or no, because for 〈 in non-Latin alphabet 〉 that they may possess, they read 〈 in non-Latin alphabet 〉 that they may seek after? So tis commonly thought. But let leave be granted to conjecture another matter: This is to be held as a rule or tenet, amongst all the Orientals, that words which signify Esse, that is, to be, do also signify fieri, that is, about to be done, that is moveriad esse, viz. to be moved towards that same esse or being. As 〈 in non-Latin alphabet 〉 signifies to open, and to let loose; Because loosening is a moving towards apertion. 〈 in non-Latin alphabet 〉 signifies to possess, and to buy, Because buying is a moving towards possession, there are hundreds of the same sort. So 〈 in non-Latin alphabet 〉 doth not only signify to possess, but to move toward possession: For example, Deut. 2.24. 〈 in non-Latin alphabet 〉 Begin, Possess, 〈 in non-Latin alphabet 〉 and conflict with him in war; They could not actually begin to possess, before they had conflicted and cast out the enemy. The sense therefore is, Begin to enter upon the possession. And more clearly ver. 32. 〈 in non-Latin alphabet 〉 which if we render with Pagnin, Begin thou to possess, that thou mayst possess his land, is a mere Tautologie; but not so if you render it, Begin thou to enter upon the possession, &c. So in this place 〈 in non-Latin alphabet 〉 That they may possess, the Septuagint conceived did signify, not the possession it self, but the endeavor of possessing, which they happily enough expressed by a verb of seeking. Nor is it wonder that they translated 〈 in non-Latin alphabet 〉 The remnant of Edom, by 〈 in non-Latin alphabet 〉 The remnant of men. For perhaps they read it 〈 in non-Latin alphabet 〉 Adam; or rather, they took the word Edom in this place, as often elsewhere, to be of a larger signification then to note the people properly so called. For as Isaac the younger of Rebeckahs sons did typify forth the Church, so the elder ESAU, or EDOM did typify all other men that were strangers from the Church. Wherefore in the writings of the Rabbins the Roman Empire, especially whiles overspreading the whole world, was called 〈 in non-Latin alphabet 〉 the Kingdom of Edom; who also by 〈 in non-Latin alphabet 〉 the Sons of Edom, do understand all Christians. That we said 〈 in non-Latin alphabet 〉 sometimes notes the Nominative Case, if any should perhaps grant that after Verbs Passives, but deny it in other Verbs, let him see 2 King. 9.25. Neh. 9.34. 1 Sam. 17.34. 2 Kin. 6.5. Eze. 43.7. Jer. 33.5. where it is so construed with Neuters. Yea sometimes with Transitives, as Neh. 9.34. Jer. 38.16. Eze. 39.14. Plainly therefore both the Hebrew and the Greek, both ways, signify the conversion of the Jews, and Gentiles first, AL ISRAEL next Rom. 11.) into a cohabitation and Church-union.

Which is very aptly opened, and enlarged in the very next Prophet, viz. the Prophet Obadiah; and with many of the same words and phrases, with addition of others, Obad. ver. 17, 18, 19, 20, 21. But upon MOUNT ZION shall be deliverance, and there shall be holiness, and the HOUSE OF JACOB shall possess their possessions. And the HOUSE OF JACOB shall be a fire, and the house of JOSEPH a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them: And they of the South shall possess the mount of Esau, and they of the plain, the Philistines, and they shall possess the fields of Ephraim, and the fields of SAMARIA, and Benjamin shall possess Gilead. And the Captivity of this Host of the children of ISRAEL shall possess that of the Canaanites even unto Zarephath, and the captivity of JERUSALEM, which is in Sepharad, shall possess the Cities of the South; And Savior's shall come upon mount Zion to judge the mount of Esau, and the Kingdoms shall be the Lord's. In which words, we have such a character of the future happy state of the Church on earth, harmoniously and beautifully wreathed and inter-woven of Jews and Gentiles converted unto Christ, as yet never was, but still lies upon the engagement of God's infallible truth to be fulfilled. For on the Gentiles part, here expressed under so many names, they are not all to be destroyed, but possessed, with a mixed cohabitation of Jews, according to the aforesaid place of Amos (with which is our present collation this of Obadiah ) that there shall be a REMNANT of Edom, and a REMNANT (for so the grammar of the word carries it) of all the Heathen, among whom, and by whom the name of God shall be called upon. And on the Jews part, both the Kingdom of Judah (now as Judah and Benjamin are called 1 King. 11.13. and ch. 12.20. because of the mixture of their territories, as the Geneva notes well give the reason) and also the Kingdom of Israel, must be here understood as sharers in the spiritual salvation and outward happiness here so laboriously inculcated: else why doth the Prophet use one while such comprehensions in words, as the house of Jacob, (and that twice) and the house of Joseph? Another while such distinctions and discriminations in terms, as the captivity of the host of the CHILDREN OF ISRAEL, and the captivity of JERUSALEM, plainly enough setting forth the two Tribes & the ten Tribes: and generally the learned agree, that both are here understood, though severally they fix the footing of their interpretations. Oecolampadius saith on ver. 20. Duplices facit captivitates, &c. that is, the Prophet makes two captivities. For he gives to Israel the space towards the North; and then he gives to them that were of Jerusalem, that is, to the Tribe of Judah and Benjamin, that tract which is towards Egypt. Mercer hath it over and over, that in the 19. verse of this Obadiah is touched the State of Judah, and in the 20 verse the State of Israel. Jerome saith, the house of Jacob signifies Judah, and the house of Joseph the ten Tribes. And Ephraim, the son of Joseph, out of which Tribe was the Regality of Samaria, intimates that the two Kingdoms were to be again coupled or re-united for the devastation of the Edomites; that is (as tis generally agreed among the learned, both Jews and Christians ) those that are incorrigible Antichristian enemies of the Kingdom of the Lord Jesus. And then that which is added in the close as the corenis of this glorious internal and external salvation of all these to be saved [that Savior's (in the plural) shall come upon mount Zion to judge the enemies, and the Kingdom shall be the Lord's ] is of that strength and torrent, that it bears down afore it all limitations of the meaning to their return from Babylon, or the incarnation of THE SAVIOUR CHRIST, whose then was the Kingdom (in kind) no otherwise then it was formerly, when he ruled the world by his power, and his Church by his Word and Spirit; whereas this close, THE Kingdom shall be the Lord's, must intend that it shall be answerable to the description from the seventeenth verse downward, viz. a most holy Kingdom, and withal a most visible, outwardly large, and glorious Kingdom, and that on earth; all corporal, incurable, Antichristian enemies sensibly falling before it. Which is not only my opinion, and sense of these words; Mercer presents to us Ex Lyr. commenting on this Prophet thus much

No farther shone the the dim light of Oecolampadius touching this truth in those ancient darker times: Yet hear him presently, almost in the next words, how he doth in the general grant this truth, as a truth worthy to be known on those words, [ And the house of Jacob shall be a fire, &c. ] he saith, But certainly ALL ISRAEL shall be saved. 'All which things I plainly refer to the last day. Now compare Oecolampadius, with Oecolampadius, and see whether he doth not in the general grant the point in hand, and grant it as a thing certain, and to be hoped for. Thus for the parallel with Obadiah.

[§. 6] The next thing to be considered on this place of Amos, now under our hands, is the time when this must be mainly fulfilled, viz. At that day (saith our Prophet ver. 11.) that is, at some notable day, namely, when (as in ver. 9.) God hath sifted the house of ISRAEL in all Nations, like as corn is sifted with a sieve, yet not the least grain falls on the earth; that is the wheat of converted Israel (for the general) shall be gathered from the chaff of the obstinate in all nations. But alas, Judah and Israel, all of them for the generality, are yet in their chaff of non-conversion, and in the straw of all Nations.

[§. 7] The last thing to be considered on this ninth of Amos is the manner of their state when delivered, viz. All ruins must bere-built, and all breaches closed up, they must call upon God, as God may own them for callers upon his name. There must be as all spiritual, so all outward prosperity for the sanctified use of the Church, in a goodly succession of seasons for that end; expressed under the notions of the Plowmans overtaking the reaper, the mountains dropping sweet wine, &c. All their enjoyments must be perpetuated, so as they must never be pulled up out of their own Land.

[§. 8] Now laying all particulars of this Text together, let all the men and books in the world show us when Judah and Israel were ever thus delivered since their captivity, and put into this spiritual and temporal happy condition in a religious conjunction with the Gentiles to the worlds end? and this must be before the ultimate general Judgment, as the circumstances of the place importune, and necessitate us to expect. Therefore this Prophesy of Amos is yet to be fulfilled.

Thus of Amos.

SECT. XLIII.

[§. 1] NExt we come to the Prophet MICAH, wherein we shall consider only one place, viz. chap. 4. throughout. Of which note this in general,

• 1. That this prophesy of Michaiah, is as well concerning Samaria (the Metropolis of the ten Tribes) as concerning Jerusalem (the metropolis of the two Tribes) chap. 1. ver. 1.
• Secondly, That this place was urged for our opinion before Jerome’s time (which was three hundred ninety years after Christ) which Jerome confesseth in these words in Micheam 4. Sciendum quoque, &c. i.e. we must know (saith he) that this Chapter also, and that like it, out of Isaiah (meaning Chap. 2. Ver. 2. &c.) is referred by the Jews, and the heirs of their mistake to the Kingdom of Christ and his Saints, for a thousand years. Thus Jerome; for whose jircking our opinion, you shall see him anon jirck himself:

[§. 2] For particulars, note in the first place the time of fulfilling this prophesy that we here allege. Our last English Translation saith, In the last days. The Hebrew speaks higher 〈 in non-Latin alphabet 〉 which words differing in Gender and Number, and 〈 in non-Latin alphabet 〉 properly signifying last ) cannot be closely construed to the Grammar of them, but thus, In the last of days. And so also Jerome renders it (in novissimo dierum.) So the Chaldee ( 〈 in non-Latin alphabet 〉 .) So the Greek according to the Septuagint ( 〈 in non-Latin alphabet 〉 .) So that the state of the Church, here prophesied, is the last state of the Church, before the end of the world, at the ultimate general resurrection. And therefore the notation of the time doth undeniably put us upon a looking for such a glorious state of the Church on earth, as is here described, as yet to come. Observe secondly, that all those words of the first, second and third verses [That the mountain of the house of the Lord shall be established in the top of the mountains, &c. and many Nations shall say, come let us go up to the mountain of the Lord, &c. and he will teach us, &c. and we will walk in his paths, &c. For the law shall go forth out of Zion, &c. and he shall judge among many people &c. and they shall beat their swords into plow-shares, &c. Nation shall not lift up sword against nation, neither shall they learn war anymore.] I say, that all those words are, per omnia idem, altogether the same, with Isa. 2. ver. 2, 3, 4. largely discussed before in this third book, and chap. 2. Sect. II. S. 1, 2, 3, 4. &c. whether we transfer the consideration of them; only adding here

• 1. The notablenesse of the prophesy; which is thus twice mentioned by two famous Prophets, with so great emphasis, in the same words, phrases, and figures.
• 2. The words of the Geneva notes, who assert in the margin, that this Prophesy of the state of the Church in the last days, relates to the time of Christ's coming, and to the time when THE TEMPLE shall be destroyed. Which order of words import, that they meant the time after that destruction of the Temple, which demolished it about forty years after Christ's ascension. I say the time after that destruction (for which sense they had good ground from the last verse of the chap. 3. of this prophet Micah. ) But such a time of restauration of the Church, as Micah here in this fourth chapter describes, was never yet seen on earth. Therefore it is yet to come.
• 3. Our new Annotations refer this to the time intended by Joel chap. 2.28. But that time, we have proved afore, (in this third book chap. 2. Sect. 40.) in the main of it, is not yet come to pass.
• 4. Dr. Mayer on the fourth verse [they shall sit everyone under his own vine, &c. and there shall be none to make them afraid] hath these words; And this (saith he) is still to be fulfilled WHEN THIS WORLD DRAWETH NEAR TO AN END, the FULNESSE OF THE GENTILES BEING COME IN, and the Jews who remain yet blinded, BEING CONVERTED TO THE FAITH OF CHRIST. Wherein the Doctor speaks very home to the point in hand, in the main thereof. For surely this prophesy is not, in the chief intent thereof, fulfilled unto this day,

[§. 3] In the last place, consider exactly, in the remainder of the chapter, from ver. 4. to the end, the description of the Churches, yea, of the Jewish Churches Prosperity, Piety, and Victory; and thou canst not with any show of solid divine reason imagine these things to have been ever yet fulfilled since the Jews first captivity in Babylon, but remain in future to be performed afore the last universal resurrection.

1. The prosperity is described verse. 4. They shall every man sit under his own vine, and under his own fig-tree, and none shall make them afraid, verse. 6. In that day I will assemble her that halteth, and will gather her that is driven out, and her that I have afflicted, ver. 7. And I will make her that halted a remnant, and her that was cast off, a strong Nation, and the Lord shall reign over them in mount Zion, FROM HENCE FORTH, EVEN FOR EVER. Now when ever was this prosperity made good to them since their Babylonish captivity, and for so long time as forever? It is true, two Tribes returned from Babylon about the year of the world three thousand five hundred and eighteen, under the Persian Monarchy. A long time it was ere they grew to a settlement of their City and Temple set up, and their public ministration set in order, by reason of the opposition and undermining of Sanballat and Tobiah and their adherents. So that some think they were near as long in attaining to the said settlement, as they had been in captivity, viz. seventy years. But if they had been settled at the first of that their return, yet from the year three thousand five hundred and eighteen, to three thousand six hundred and forty (about which time Alexander the ( Greek Monarch brought Jerusalem under subjection to him) are but one hundred twenty two years; after which Alexander, the Romans immediately subdued them; and after the Romans, the Saracens and Turks, which is the slavish condition of all the Countries of the Jews to this day. A mark of remembrance of their subjection to the Greeks, is the Greek translation of the Bible, called the Septuagint, because it was done by about seventy Jews, at the command of the Grecian powers. And as plain a Memento of their Romish subjection is, that Christ was crucified under the Roman Pontius Pilate. And a sufficient Memorandum of their subjection to the Turks is, that they possess Jerusalem at this day. So that if we deduct the time of the Jews trouble under the Persian Monarchy, from their first dismission by Cyrus, to their settlement; and make the reckoning to begin with that their settlement, and to end at Alexanders coming to Jerusalem, it will not amount to above seventy years that the Jews were in peace and quiet, which is no more then the length of their captivity. If we take into the account the time of their struggling to be settled; yet all, as I said before, will make up but sixscore and two years; and what is this, in comparison, to enable the Prophet to make the close and seal of this part of the Text touching their prosperity, That the Lord should reign over them of Mount Zion, from hence forth AND FOR EVER: which must be understood of such a manifest, apparent, visible reigning, as stands in flat opposition every way to Tyrannicall men's, or conquerors reigning over them; or else the Prophet had told them nothing; he had made this Antithesis to their captivities under men, in vain, and had expressed this his reigning in mount Zion to no purpose; seeing God doth equally reign by his power over all the world, and by his spiritual grace alike over believers, where-ever they be one the face of the earth.

. 2. Their piety is charactarised in the fifth verse. For all people will walk everyone in the name ELOHAIU, of HIS GOD, and we will walk in the name of JEHOVAH ELOHENU, of the LORD OUR GOD forever and ever. Which words are not only a promise, but a prophesy, as to signify the piety they should practice, at the time when the Lord should perform the aforesaid prosperity unto them. For as for Micah, and his generation of religious men, they were soon dead. And the generality of the Jews and their Common State, as to religion, now at this present of Micah's prophesying, were mightily corrupted; and stood heinously guilty of Ignorance, Idolatry, injustice, oppression, cruelty, and the falsehood and security of Princes and Prophets, as the first, second, third, and sixth chapters abundantly testify; expressly reckoning up, and charging them with those sins, and threatening God's wrath upon them for that cause. Nor was that prosperous time, in which they should so serve God forever, yet come: The Prophet minding both Judah and Israel of nothing they were to expect at present, but devastations and captivities (in the forementioned chapters,) if the ten tribes went not into captivity afore that Micah's