The Resurrection Revealed, Book 3 · Chapter 2 · Section 42

The Resurrection Revealed · Book 3 · Chapter 2 · Section 42

p. 311SECT. 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, parallelled 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 faln, and cloſe up the breaches thereof; and I will raiſe up his ruines, 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 p. 312drop 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 ONELYONLY, 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, ſubjoyns 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 foreign, The ſon of lapſes or ruines, becauſe he ſhould reſtore the lapſed ruines, 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 Chalde 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 addes 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 minde, 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 ſence. Thus Mercer, though he contends alſo for a ſpiritual ſence, 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 litteral ſence, and corporal bringing back of the Ten Tribes into their own Country, we alſo mainly p. 313contend. To which, Mercer himſelf ſeems not altogether adverſe, when upon the twelfth verſe [viz. that they may poſſeſſe the remnant of Edom, and of all the Heathen], I ſay, when upon this verſe he hath theſe words, Theſe things (ſaith he) can neither be referred to the times after the deſtruction of Senacherib (as Aben Ezra imagins;) nor to the returne from the Babyloniſh captivity: Things much more ample and magnificent are here promiſed, then thoſe done at that time. For that externall felicity of Ezekiah was moſt ſhort; nor, on the other part, doe we read that he ſubjected divers of the Gentiles to himſelfe. And albeit it had been ſo, in a ſhort time after, the Temple and Judea was deſtroyed. And after their returne from that captivity, how miſerably were the Jews toſſed to and fro by the Perſians, Medes, Greeks, and Romans; ſo that the famous victories of the Maccabees are not here to be commemorated or connumerated. Therefore indeed, not ſo much as according to the letter, or ſhadow are theſe things (in my judgement) to be referred to Ezekiah's, or any other time, then to the Kingdome of the Meſsiah. And Aben Ezra, being compelled by truth, confeſſeth this to be a more plaine place concerning the Meſsiah; in which ſence the Talmudiſts alſo have expounded it. To all which, Mercer upon the fifteenth verſe [viz. I will plant them upon their owne land] addes this, I will plant them after the manner of trees, which take deeper root in the earth; as if the Lord ſhould ſay, I will give them firme and eſtabliſhed ſeats in their own land. Thus Mercer: Which words whether they ſound not of a temporall 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 Iſrael (according to ver. 14.) ſhall returne from their captivity, but not all, but only the elect. And that they ſhall quietly injoy their owne land, according to ver. 15. without which (ſaith he) all the reſt of the propheſie had been but a mockery: And confeſſeth that this Scripture was never yet fulfilled according to the letter as to a temporal deliverance. And upon Act. 15. ver. 16. quoting this place, he hath theſe words, Reverſi ab exilio, Babylonico &c. i. e. the Jews returning from the Babyloniſh captivity, they were worn out with continual, innumerable calamities, even to utter periſhing. After that, the reſidue that was left, was much waſted by little and little with inteſtine diſcords. Yea, when God did ſuccour them in this their miſerable condition, the appearance of help then held forth unto them, became a certaine kind of matter of diſpaire. For the Emperiality, or Rule, which the Maccabees aſſumed to themſelves, was then quite taken away from the Tribe of Juda. Thus Calvin well. But for his, or Mercers, or Dr. Mayers, or any others flying to a ſpirituall ſence of this propheſie, upon this ground point blacke, and preciſely, becauſe it was never yet fulfilled in a litteral; 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 p. 314reaſon of the Reader, Quem penes arbitrium eſt, & vis, & norma loquendi! Our late new Annotationiſts ſay upon the fourteenth verſe [I will bring againe the captivity of Iſrael, &c.] that A new face o… ALL THINGS ſhall then appeare, when God ſhall ſhew his chearfull face upon his people. The full accompliſhment hereof is under Chriſt, when they are planted in his Church, out of which they can never be pulled after they are once graffed therein. Let the Reader here have one eie 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 propheſie is not, according to the expreſſions of our Annotationiſts, yet fulfilled. And Dr. Mayer confeſſeth, that this propheſie cannot be reſtrained to that deliverance out of Babylon, becauſe though they built in their owne land after this, yet they continued not alwaies there, but were afterwards expelled again by the Romans.

§. 2 Next to tell you my notions upon this propheſie, before the former Authors either were extant, or conſulted; obſerve firſt, that as wel the ten Tribes as the two Tribes muſt be here meant to ſhare in this deliverance, being mentioned in the termes DAVID (who reigned the latter part of his life over all the twelve Tribes) and ISRAEL which by Gods 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 Kingdome, was the name of that part which contained the ten Tribes. Both which parts, viz. Judah and Iſrael, are the more neceſſarily conjoyned in this deliverance; becauſe Jeruſalem (though in the Kingdome of Judah) was the publicke place of the Churches meeting, and of their ſolemne divine worſhip, in common, and joyntly to all twelve Tribes; and this Prophet Amos doth expreſſely propheſie 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 followes, that Amos ſaw thoſe words concerning ISRAEL in the daies of Uzziah King of JUDAH, and in the daies of Jeroboam the ſonne of Joaſh, King of ISRAEL.

§. 3 Next obſerve, that in this deliverance all the twelve Tribes (for the generality) and the fulneſſe of the Gentiles, muſt be conjoyned 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 addes in the twelfth verſe, that they (the ſaid Jews) may poſſeſſe 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 ſence 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 ruines thereof, and will ſet it up, THAT THE RESIDUE p. 315OF MEN MIGHT SEEK AFTER THE LORD and AL THE GENTILES UPON WHOM MY NAME IS CALLED, &c. in which quotation St. James minding the ſence 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 Septuagints 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 neare two hundred and eighty years, expiring not till about forty ſix yeares afore Chriſt) ſome ſmal 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 poſſeſſe the remnant of EDOM, WHICH are called by my name, (Hebr. foreign which may conveniently be rendred by whom my name is called upon, even by them) this WHICH (Hebrew foreign being of all Numbers and Genders, as our Engliſh which) may either relate to that ſame THEY, that is Judah and Iſrael (who ſhall poſſeſſe the remnant of Edom, and all the Heathen) ſhall be called by my name i.e. The ſaid Jewes, being converted unto the Goſpell 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 Gods 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 godlineſſe, ſhall thereupon be called Gods people, to wit, Godly, or Chriſts 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 wee referre it, it comes all to one maine ſence, intent, and purpoſe: viz. That upon the everſion of the incurable enemies of Chriſt, followes the converſion of them that ſubmit to Chriſt; whether they bee the Jewes, 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 Greeke, and the New-Teſtament Greeke; 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.] foreign that is, that they may poſſeſſe, or inherit the remnant of Edom.

Septuag. Amos 9.12.] foreign &c. that is, That the remnant of men may ſeek after.

p. 316The New Teſtam. Act. 15.17.] foreign, that is, That the remnant of men may ſeeke, or ſeeke after the Lord.

Thus you have an exact true Scheme of the divers readings, which is a little miſtakingly ſet downe in Mr. Medes Diatr. par. 4. p. 525. For there is no copie of the Septuagints, or variae lectiones of them on Amos 9.12. that I know of (although I have divers) that have in them foreign, or foreign, The Lord.

The Reconciliation.

Mr. Mede would reconcile theſe places thus. 1. That for foreign the Article, he would read foreign the Lord. And for foreign Edom he would read foreign Adam or Man. And for foreign that they may poſſeſs foreign that they may ſeek after. And he doth ſuppoſe the Septuagint, and the Apoſtle and Evangeliſt did follow ſome ſuch copie, and upon that ground ſupplyed 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 foreign Lord, foreign Me, as relating to the Lord; Which is not onelyonly reported by Nobilius, but I have the like Greek copy by me. To the ſecond this, That Edom by the Hebrewes is uſed commonly, to ſignifie the Nations that were not of their Jewiſh Church; and eſpecially thoſe under the Roman Monarchy. And therefore the Jeſuites 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 Chalde and Rabbins, compared with that of Bomberg. To the third this, That ſome copies of Jeroms Latine Tranſlation have quaerant me, may ſeeke after mee.

See De Dieu in his Animady. in Act Apoſtol. And his Animadverſ. on Clav. Apocal.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. foreign &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: foreign &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 foreign 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 tooke the words: for ſo they turne them foreign &c. i.e. That the reſt of men, and all Nations, Gentiles or Heathens may ſeek after. Which words have no ſence, unleſſe 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 downe, but now reſtored. p. 317Inſtead of which James doth not ill ſubſtitute the words foreign 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. Adde that the Gentiles or Nations ſhould ſeek after that Tabernacle, not for its own ſake, but for the Lords ſake. Here alſo muſt be ſhewne, why inſtead of foreign that they may poſſeſs, the Septuagint ſaies, foreign that they may ſeek after. Whether or no, becauſe for foreign that they may poſſeſs, they read foreign that they may ſeeke after? So tis commonly thought. But let leave be granted to conjecture another matter: This is to bee held as a rule or tenet, amongſt all the Orientals, that words which ſignifie Eſſe, that is, to be, doe alſo ſignifie fieri, that is, about to be done, that is moveriad eſſe, viz. to be moved towards that ſame eſſe or being. As foreign ſignifies to open, and to let looſe; Becauſe looſening is a moving towards apertion. foreign ſignifies to poſſeſs, and to buy, Becauſe buying is a moving towards poſſeſſion, there are hundreds of the ſame ſort. So foreign doth not onelyonly ſignifie to poſſeſs, but to move toward poſſeſſion: For example, Deut. 2.24. foreign Begin, Poſſeſs, foreign and conflict with him in war; They could not actually begin to poſſeſſe, before they had conflicted and caſt out the enemy. The ſence therefore is, Begin to enter upon the poſſeſſion. And more clearly ver. 32. foreign which if we render with Pagnin, Begin thou to poſſeſs, that thou mayſt poſſeſs his land, is a meer Tautologie; but not ſo if you render it, Begin thou to enter upon the poſſeſsion, &c. So in this place foreign That they may poſſeſs, the Septuagint conceived did ſignifie, not the poſſeſſion it ſelfe, but the endeavour of poſſeſſing, which they happily enough expreſſed by a verb of ſeeking. Nor is it wonder that they tranſlated foreign The remnant of Edom, by foreign The remnant of men. For perhaps they read it foreign Adam; or rather, they tooke the word Edom in this place, as often elſewhere, to bee of a larger ſignification then to note the people properly ſo called. For as Iſaack the younger of Rebeckahs ſonnes did typifie forth the Church, ſo the elder ESAU, or EDOM did typifie 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 foreign the Kingdome of Edom; who alſo by foreign the Sons of Edom, do underſtand all Chriſtians. That wee ſaid foreign 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.**Hence it comes to paſſe that foreign which otherwiſe of the Accuſative Caſe, doth among the Rabbins with all the Verbs promiſcuouſly make the Nominative Caſe, as foreign He did it or he made, or made it. Plainly therefore both the Hebrew and the Greek, both waies, ſignifie 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 inlarged 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. p. 318But upon MOUNT ZION ſhall be deliverance, and there ſhall be holineſſe, and the HOUSE OF JACOB ſhal 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 devoure them: And they of the South ſhall poſſeſſe the mount of Eſau, and they of the plaine, the Philiſtims, 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 Saviours ſhall come upon mount Zion to judge the mount of Eſau, and the Kingdomes ſhall be the Lords. 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 Jewes and Gentiles converted unto Chriſt, as yet never was, but ſtill lies upon the engagement of Gods 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 bee a REMNANT of Edom, and a REMNANT (for ſo the grammer 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 Jewes part, both the Kingdome 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 Kingdome of Iſrael, muſt bee here underſtood as ſharers in the ſpirituall ſalvation and outward happineſſe here ſo laboriouſly inculcated: elſe why doth the Prophet uſe one while ſuch comprehenſions in words, as the houſe of Jacob, (and that twiſe) 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. Hierom 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 Jewes 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 externall ſalvation of all p. 319theſe to be ſaved [that Saviours (in the plurall) ſhall come upon mount Zion to judge the enemies, and the Kingdome ſhall be the Lords] is of that ſtrength and torrent, that it bears downe afore it all limitations of the meaning to their return from Babylon, or the incarnation of THE SAVIOUR CHRIST, whoſe then was the Kingdome (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 Kingdome ſhall be the Lords, muſt intend that it ſhall be anſwerable to the deſcription from the ſeventeenth verſe downward, viz. a moſt holy Kingdome, and withall a moſt viſible, outwardly large, and glorious Kingdome, and that on earth; all corporall, incurable, Antichriſtian enemies ſenſibly falling before it. Which is not only my opinion, and ſence of theſe words; Mercer preſents to us Ex Lyr. commenting on this Prophet thus much Odium Eſau in Jacob in ſemine perſeveravit, &c. that is, the hatred of Eſau againſt Iacob continued in the very ſeed; therefore the overthrow of them is foretold Iſa. 21.34. Ier. 49. Ezek. 35. Amos 1. Mal. 1. This Prophet doth excellently handle, and is wholly in this, That as Chriſt is the Son of Abraham, and of Iſrael, and that after the fleſh, and therefore all indued with the ſpirit are his Brethren, and belong to the ſeed of Abraham and of Iſrael; ſo all falſe brethren, that is, ANTICHRISTS and Hypocrites belong to the ſeed of Eſau. Unto theſe agrees and ſuites whatſoever thou here readeſt againſt the Edomites. Obadiahs Prophecy is ſmal in bulk, great in ſence, comprehending many things in a few words. He propheſieth in the behalfe of Iſrael, againſt Edom, propheſying the ſubverſion of the Edomites, and the GLORY of the true Iſrael, the Church of Chriſt; and that he alone ſhall reigne. He ſaith that on mount Sion ſhall be deliverance and ſalvation, which are more perfectly fulfilled according to the letter, in the Church (collected of all the faithfull) then in mount Zion; becauſe the ſtate of mount Zion continued but for a time, but the Church abides for ever; which ſhall be, wee are confident, more eminently famous in the very land of Iſrael, when Iſrael in the LAST TIME SHAL RECEIVE CHRIST. And their poſſeſsing their poſſeſsions (or that they ſhall poſſeſs thoſe that poſſeſſed them, as he renders it) ſhall (he ſaith) come to paſſe with illuſtrious glory, after the LAST CONVERSION OF ISRAEL. It is ſome-how fulfilled daily in the Elect, overcoming their enemies with invincible patience; But it is to be fulfilled more ſublimely, and gloriouſly in the judgement, when the wicked ſhal openly before all be judged of the Elect. In ſpeciall, the houſe of Joſeph is named (albeit it is contained under the houſe of Iacob) leaſt for their worſhipping of Calves, and their long captivity, it ſhould be deemed as rejected. Ioſeph and Ephraim (of which Tribe was Ieroboam) are the ten Tribes, whoſe captivity, ſay the Hebrewes, is not yet diſcharged. But as it is ſaid in the end of the Prophet Amos, in the LAST TIME ISRAEL SHALL BE CONVERTED. There are they which by Eſau underſtand the Gentiles, and by Iſrael the faithfull; whom I contradict not. There were of the Tribe of Iudah and Benjamin p. 320among the Apoſtles. But who of the Tribe of Ephraim and Ioſeph were among them, is uncertaine. But they on whom this Propheſie muſt be fulfilled, muſt be of all Iſrael converted; and the houſe of Iacob ſhall be a fire. Who can deny this yet to bee fulfilled hereafter? Apparently it ſhall be fulfilled, when the world ſhall be judged. For tis impoſſible that this ſhould be fulfilled, ſeeing as it is here ſaid. For the Lord hath ſpoken it. ZAREPHA (which others write Sarephta) and SEPARAD R. Sel. interprets to bee France and Spaine. But out of all ſuch ſpeeches as the Prophet here uſeth, this may ſafely be collected, that becauſe thoſe Nations are here named, which moſt infeſted the Iſraelites, namely the Canaanites, Philiſtims, and Edomites, that all enemies of the faithfull are here to be underſtood, which haply is to be fulfilled according to the letter. ISRAEL being converted in the laſt times, ſo that ALL ISRAEL being converted in ALL LANDS, they all are to be accounted for the Inheritance of Iſrael; Thus far he. Oecolampadius likewiſe, In Monte Sion erit evaſio, id eſt ſalus, &c. That is, on mount Sion ſhall be deliverance, that is, ſalvation or ſafety: Tis certain the Apoſtles, by the ſending of the ſpirit upon mount Sion, and others conjoyned to the Church, were delivered by Chriſt at his firſt coming; and ſo we beleeve that at this day every Congregation of the faithfull is delivered. But we expect a more ample felicity when the Lord ſhal come again, &c. In the laſt times we expect perfecter ſanctity; and theſe of the houſe of Jacob ſhall be Lords of thoſe who before oppreſſed them. We find not in Hiſtory that many of the Jews did bear rule in thoſe Countries, ſave only that the Maccabees ſeized upon certaine Towns. BUT THOSE THINGS DO NOT SEEM TO SATISFIE THE PROPHETICAL MAJESTIE**Majeſtati ropheticae. In the laſt times, that is, when Chriſt ſhall come, we ſhall ſee the Apoſtles and thoſe that have imitated them, to be Iudges of the whole Earth: albeit at this day the Elect are divers waies afflicted by the Antichriſtian party, yet it ſhall come to paſſe that they ſhall be LORDS OVER OTHERS, &c. I am not ignorant that ſome, agreeing with the Jewes, doe thinke that before the day of Chriſt, this KINGDOM SHALL BE ON EARTH. Chriſt did not tell his Diſciples this, therefore let not us be ſolicitous of this thing. No farther ſhone the the dimme light of Oecolampadius touching this truth in thoſe ancient darker times: Yet hear him preſently, almoſt in the next words, how hee doth in the generall 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, By the people of Eſau, we (ſaith Oecolampadius) underſtand the enemies of the truth, who ſhall be before it, as ſtubble to the fire; which began in the preaching of the Apoſtles, overthrowing idolatry, &c. But in the day of judgement, when hereafter they ſhall with Chriſt pronounce ſentence and condemne them, they ſhall periſh by the word of God, &c. However the Jewes expound it either of times afore, or after the returne from B…hell, yet ſtill they have been adverſaries, all eit they ſpeak of an HAPPY AGE FOR A THOUSAND YEARS. Some doe thinke that the juſt or p. 321righteous Jewes ſhall riſe, and dwell upon the earth; but I leave that as uncertaine. But MOST CERTAINE IT IS, that this Prophet doth promiſe to the people of God in theſe words, A MOST PERFECT FELICITY. Among the Edomites ſhall be no felicity, &c. In theſe verſes, therefore he teacheth that the KINGDOME OF CHRIST SHAL BE MOST AMPLE AND LARGE, and not concluded in ſo ſtrait a corner as formerly, &c. And upon the twentieth and one and twentieth ver. Oecolampadius concludes thus. The Jews ſay that Canaan ſignifies all Germanie unto France, and that Sepharat ſignifies Spaine; which things are uncertaine by this deſcription of places. But certainly ALL ISRAEL ſhall be ſaved. 'All which things I plainly referre to the laſt day. Now compare Oecolampadius, with Oecolampadius, and ſee whether he doth not in the generall grant the point in hand, and grant it as a thing certaine, 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 bee 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 corne is ſifted with a ſieve, yet not the leaſt graine fals on the earth; that is the wheat of converted Iſrael (for the generall) ſhall be gathered from the chaffe of the obſtinate in all nations. But alas, Judah and Iſrael, all of them for the generality, are yet in their chaffe of non-converſion, and in the ſtraw of all Nations.

§. 7 The laſt thing to be conſidered on this nineth of Amos is the manner of their ſtate when delivered, viz. All ruines 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 ſpirituall, 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 mountaines dropping ſweet wine, &c. All their injoyments muſt be perpetuated, ſo as they muſt never bee pulled up out of their own Land.

§. 8 Now laying all particulars of this Text together, let all the men and bookes in the world ſhew us when Judah and Iſrael were ever thus delivered ſince their captivity, and put into this ſpirituall and temporall happy condition in a religious conjunction with the Gentiles to the worlds end? and this muſt be before the ultimate generall Judgement, as the circumſtances of the place importune, and neceſſitate us to expect. Therefore this Propheſie of Amos is yet to be fulfilled.

Thus of Amos.