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mercy_n	call_v	lord_n	soul_n	6,288	5	5.4233	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44277	Apokalypsis anastaseōs The resurrection revealed, or, The dawnings of the day-star about to rise and radiate a visible incomparable glory far beyond any since the creation upon the universal church on earth for a thousand yeers yet to come, before the ultimate day of the general judgement to the raising of the Jewes, and ruine of all antichristian and secular powers, that do not love the members of Christ, submit to his laws and advance his interest in this design : digested into seven bookes with a synopsis of the whole treatise and two tables, 1 of scriptures, 2 of things, opened in this treatise / by Dr. Nathanael Homes.	Homes, Nathanael, 1599-1678.	1653 (1653)	Wing H2560; ESTC R4259	649,757	646

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 darkned 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 any more 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 for ever 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 mens 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 connexion both sounding of confirmation and explanation of what had been said before 1. FOR Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if the Lord should say I bring this for a proof that I will do as I have said 2. BEHOLD Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Chalde and Septuagint Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 prophesie 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 Kingdome of Israel became the greatest dispersion among all Nations far beyond those of Iudah And the deliverance of both is so expressed in the Hebrew Chalde 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 Translaters render it And for confirmation observe That whereas in Hosea chap. 1. the Lord calls them speaking of both the said Kingdoms of the Iews 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 sence 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 bee a meer still and tacit deliverance of the Jewes but withall a tumultuous destruction of their Enemies that formerly caused their bondage and with-held their deliverance ver 2. I will gather all Nations and being them down into the Valley of Jehosaphat and plead with them there or my people c. Which last clause the Chalde renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Jehosaphat is particularly named here as the place where God will avenge his people 1. Because there Jehosaphat overthrew the Ammonites and Moabites and their Confederates that rose up against the Jewes 2 Chron. 20.22 c. 2. Jehosaphat signifies pleading or judging viz. the thing that God will doe upon the incorrigible enemies that yet remaine ver 12. 3. Because this is also called the valley of Beracha that is the valley of blessing Because there Jehosaphat blessed and praised God first in hope of the said Victory Secondly for helpe 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 chaffe from the wheat according to Isai 25.10 and thereby decided the controversie between the Jewes and their Enemies viz. that the Jewes should

Pagans Papists Atheists Hereticks and prophane persons And without multiplying words the very phrases will not admit of a referring these to the ultimate day of Doome And therefore must yet bee fulfilled on earth before that day SECT XX. § 1 THe eleventh place in Isaiah is Chap. 49. wholly But I shall need to touch only upon three or four places of the Chapter which will give light to all the rest In generall the chapter is of the bringing in of Jews and Gentiles into the Church The Jews are here named by the generall termes that comprehend at least the ten Tribes if not the whole twelve viz. by the names of Israel ver 3 5 6 7. and of Jacob ver 5. and of the Tribes of Jacob v. 6. and the preserved of Israel ibid. In way of distinction from whom the two Tribes are called Zion v. 14. So that all the twelve Tribes that came of Jacob are intended in this Chapter in the close whereof as a seal the Lord stiles himself Their Saviour their Redeemer the Mighty one of JACOB The Gentiles likewise are expressely named in v. 6. viz I will also give thee for a light to the Gentiles that thou mayest bee my salvation unto the ends of the earth quoted by the Apostle Act. 13.47 to prove the propagation of the Gospel for salvation to the Gentiles The concurrence of both Jews and Gentiles in coming in to Christ is expressed to the life ver 22 23. Thus saith the Lord God behold I will lift up my hand to the Gentiles and set up my standard to the people and they shall bring THY sons in their armes and thy daughters shall be carryed upon THEIR shoulders and KINGS shall be thy nursing Fathers and THEIR Queens shall be THY nursing Mothers c. Adde that the engagement of God that thus hee will call home both Jews and Gentiles v. 13.15 19 18 26. is great Sing O Heavens and be joyfull O Earth and break forth into singing O Mountains for God hath comforted his people and WILL have mercy on his afflicted Can a woman forget her sucking child that shee should not have compassion on the son of her womb c. Yet VVILL NOT I FORGET THEE Behold I have GRAVEN THEE upon the palmes of mine hands As I LIVE saith the Lord thou shalt surely cloathe thee with them all that oppose thee as with an ornament c. And ALL FLESH shall know that I the Lord am the Mighty one of Jacob. § 2 These being premised let us but only put the question upon some Verses whether ever they were yet fully fulfilled and that will be sufficient to ingenuous reason to confesse they must yet be fulfilled and that on earth § 3 VVhen was the seventeenth verse ever fulfilled viz. Thy children shall make hasle thy destroyers and they that made thee waste shall goe out of thee VVe read no such thing at their return from Babylon but that there were the crew of Sanballat Tobiah c. that opposed them Anon Alexander the Great the Grecian Monarch enters Jerusalem After him Antiochus Epiphanes alias Epimanes King of Syria wasteth it After these the Romans conquer it And now the Turks ever since possesse it § 4 And when ever yet was the nineteenth verse fulfilled viz. Thy waste and desolate places and the land of thy destruction shall even now be too narrow by reason of the Inhabitants and they that swallowed thee up shall be far away Surely since the carrying away captive of the ten Tribes the Kingdomes of Israel and Judah were never full of their owne Inhabitants We never read that ever the Assyrians Babylonians Cutheans c. which the King of Assyria sent into the Kingdome of Israel 2 Kings 17.24 were sent for home againe Nor that ever those CALDEANS that were sent to governe Judea intimated in 2 King 25. were recalled And for after times as we have hinted afore when the Greek went out the Syrian came in when the Syrian went out the Roman came in when the Roman went the Turke came in and there he is to this day These expulsing one another there hath been a constant succession of them that swallowed up the twelve Tribes Their wasters and destroyers have been changed but have not been sent forth far away from Israel and Judah § 5 Againe did the Gentiles and Peoples ever yet as v. 22. bring the sonnes and daughters of the Jewes in their armes and upon their shoulders If we should wave the litterall sense of setling the Jews in their owne Land and condescend to a spirituall sense of the generality of the Gentiles compliance with the generality of the Jewes in matters of Religion and union into the universall Church wee cannot tell when ever this was done to this day § 6 Nor can we say that ever the Kings of the Gentiles as it is v. 23. and their Queens have been nursing fathers and mothers to the Jewes and bowing downe to them Alas poore Jewes they have ever since the beginning of the Grecian Monarchy long before Christ downe to this very day been under the awing power of the Gentiles and mostly used hardly and in most places of the world instead of reverence have been and are much villified Therefore John in Revelation tels us that this is yet to come and to be fulfilled upon earth afore the ultimate day of judgement as the circumstances of things and the phrases of the Prophesie necessarily require Rev. 21. v. 24.26 And the Kings of the EARTH doe bring their glory and honour into New Jerusalem And they shall bring the glory and honour of the NATIONS into it And yet so as there shall in no wise enter into it any thing that defileth c. § 7 Wee are likewise utterly to seek when ever yet the 25. and 26. verses were fulfilled viz. The captives of the mighty shall be taken away and the prey of the terrible shall be delivered for I will contend with him that contendeth with thee and I will save thy children and will feed them that oppresse thee with their owne flesh and they shall be drunken with their owne blood Wee know not of any such thing since the captivity of the Jewes in Babylon in all Histories divine and humane that thus the Jewes were saved by such destruction of their enemies The Jews indeed soon after their captivity made some attempts 2 King 25. v. 25. After that they made some attempts in 1 Book of Macchab And after that they made severall attempts in the time of Titus and Adrian Roman Emperours And since that the Turk hath dominered over them the Kings of the Gentiles especially of England have made some attempts of warre on their enemies managed by the stocke counsell and aide of severall religious orders for that end as of the Templars Knights of the Rhodes or of John of Jerusalem and of the Knights of Malta alias Melita But all these attempts have not amounted to Isaiahs phrase

rerum omnium faelicitatem c. Quod multi nostrorum praeti●ue TERTULLIANI iber qui inscribitur de spe fidelium LACTANTII Institutionum volumen septimum pollicetur VICTORINI PICTAVIONENSIS Episcopi Crebrae expositiones Et nuper SEVERUS noster in Dialogo cui Tallo nomen imposuit Et ut GRAECOS nominem primum extremumque conjungam IRENAEUS APOLLINARIUS Sic Hieron in hoc caput Ezech. § 1 A word likewise to this place will be sufficient Observe first That this Prophesie is in part concerning Israel Not concerning Judah only containing the two Tribes but concerning the ten Tribes also called Israel the Prophet repeating it in this chapter from v. 1. to 24. at least ten times Secondly Observe the universality of the mercy in all things v. 9. to 16. § 3 Next observe the great dimensions of their deliverance in that promise in the 24 verse I will take you from among the Heathen and gather you out of ALL COUNTRIES and will bring you into your OWN LAND This their reversion from all captivities and dispersing § 4 Then note the spiritualizing of them in this their happy condition on earth v. 25 26 27. Then will I sprinkle cleane water upon you and yee shall be cleane from ALL YOUR FILTHINESSE A new HEART also will I give you and put my Spirit within you and cause you to walke in my Statutes where you have their conversion from their sinnes The rest of the chapter contains amplifications of those two § 5 Now looke upon this place of Scripture and withall upon the condition of the Jewes Judah and Israel ever since this prophesie unto this day and then tell me if you can when these things were ever fulfilled SECT XXXIV THE fourth place in Ezekiel is in the 37th Chapter throughout * This chapter also Jerom confesseth hath been alleadged afore his time for the glorious ●tate of the thousand ye●rs both by Jewes and Christians Quod si inquit Judaei Judaizantes Christiani hae● ad mille annorum voluerunt referre regnum c. vide Hieron in hoc caput § 1 The two parables set forth the substance of the deliverance of the Jewes The rest of the chapter sets forth the notable circumstances of their state being delivered The first parable of the reviving of the dry bones with the Prophets Exposition thereof from v. 1. to ver 15. doth mainly set forth the matter of their deliverance viz. that the dry bones signifie as the prophet expresseth it with great emphasis the WHOLE house of ISRAEL So that no lesse then the twelve Tribes must be the matter delivered § 3 The second parable of the connexion of the two sticks ver 15. to ver 23. the one to have written upon it Judah to signifie the Tribe of Judah and his Companions that were of Israel i. e. Benjamin that is the Tribe of Benjamin that clave to Judah in one Kingdome The other to have written upon it Ephraim to signifie as the Prophet emphasizeth it v. 16. ALL the house of ISRAEL and both these integrated into one stick doth signifie the forme of the deliverance of the twelve Tribes viz. to be restored into one intire Kingdome as it was at first in Davids and Salomons time c. and that upon the mountaines of Israel v. 22. § 4 The eminent circumstances of this deliverance are 1. That they shal as marvelously be brought out of all quarters of their captivity into their owne Land as dry ●ones made to live or dead men to be raised out of their graves So vers 9 11 12 19 21. 2 Circumstance that they shall have but one King and that must be David that is one of Davids ●eed that must needs be as the Rabbins doe well understand Christ or the Messias the sonne of David as often upon these like places and phrases they expresse themselves And he shall be their Prince for EVER v. 25. The third eminent Circumstance is that they their children and their childrens children shall dwell in their own Land FOR EVER v. 25. The fourth and last Circumstance is The spiritualizing of this their happy deliverance in ver 26 and 27. Moreover saith the Lord I will make a Covenant of PEACE with them it shall be an EVERLASTING Covenant with them and I will place them and will multiply them and I will set my sanctuary in the midst of them for evermore And my Tabernacle also shall be with them yea I will be their God and they shall be my people § 5 Now some extend these things especially that of the dry bones as far as the last resurrection minding more the fitnesse of the comparison to that in the simile of the dry bones reviving and Gods bringing them out of the graves then that which is immediately annexed as ver 12. O my people I will open your graves and cause you to come up out of your graves and bring you into the LAND OF ISRAEL Repeated againe v. 13 14. which things are utterly inconsistent with the last generall resurrection or day of Judgement And in nature and use of speech among men as Grotius well notes may meetly be applyed to deliverance from captivity Populus in captivitatem deductus desinit esse populus ideoque optimè comparatur ossibus aut corpori mortuo Sic oppidorum cadavera dixit Sulpitius in Ep. 8. Ciceron Intelligitur ergo per spiritum vitalem inditum libertatis status restitutio Grot. in loc § 6 Others again restrain this so narrow as to Judah's returne from Babylon and explaine David their King to be Zerubbabel In answer whereto we say onely this 1. These things in this chapter of the deliverance of all Israel for matter and forme and circumstances as afore set down plainly according to the Text were in no wise fulfilled at Judahs two Tribes returne from Babylon under the conduct of Zerubbabel who though of the kindred of David yet no King nor called a King nor could he be accounted a King whiles they were under the Medio-Persian Monarch And secondly Daniel and the Apostles in the New Testament doe carry down and apply the phrases and things of this chapter unto future times to succeed after them at the great and generall call of the Jewes and restitution of all things Dan. 12. ver 1 2. At that time viz. after the tyranny of the Roman Empire hath been long time rampant as had been prophesied by Daniel chap. 11. Michael shall stand up the great prince which standeth for the children of thy people and there shall be a time of trouble such as never was since there was a Nation c. and at that time thy people shal be delivered c. and MANY of them that sleep in the dust shall awake some to everlasting life and some to shame and everlasting contempt which things prudently weighed in all the circumstances cannot be applicable to the last and general resurrection or ultimate day

taken away thy judgement he hath cast out THINE ENEMY The King of ISRAEL is in the midst of thee even the LORD you shall not see EVILL ANY MORE Vers 19. Behold at that time I WIL UNDOE ALL THAT AFFLICT THEE and will save her that halteth and gather her that was driven out and I will get them a praise and fame in every Land where they have been put to shame Thus you see the full extent and intent of the text insomuch as never to this day can be found a capacious and adequate space of place and time wherein to lodge the fulfilling thereof and therfore waites for its turne to be performed by our God that cannot lye before the ultimate Day of Doome See for this in the first place what others hint I may say afore they are aware because the streame of their opinion runs a contrary way Doctor Mayer thus I will turne to the people a pure Language intimating the conversion of the Gentiles but least when Judgements should come upon all peoples by Nebuchadnezzar they should despaire of any such worke to be wrought among them he saith My determination is to gather the Nations to poure out mine indignation upon them as meaning that great destructions should BEFORE THIS passe through all Countries by the Chaldes then by the Persians after that by the Grecians and finally by the Romans last of all which should the conversion of the Nations to the Gospel follow Thus he Now the destructions by the Romans is not yet at an end that Empire so much of it as is left still making great destructions both spirituall and temporall in Spaine France Portugall Germany Italy c. and much more the three Hornes of the Turkish dominions broken off from that Roman enslaving the fifth part * See the account cast up afore in Sect. 40. S. 2. P. 2. or thereabout of all the world and therefore by Doctor Mayers words this generall conversion of the Gentiles is not yet come so as to convert them as he carries on the sence that are beyond the river of Ethiopia c. Calvin and our New Annotations say that This Prophesie is extended unto the time of the Gospel when not only the Gentiles shall come into the Church but also the Jewes shall returne into their owne Country that they may make one BODY with the converted Gentiles Thus they Which when it hath been ever fulfilled since the time of the Gospel let them prove that will undertake to assert it for we shall by and by give many strong reasons to the contrary and therefore according to their supposition or grant this is yet to be fulfilled Alapide saith Christ took away their pride mentioned vers 11. when having overthrowne their materiall Temple by Titus and the Romans he erected his Church in Sion transferring beleevers from that Judaicall Temple unto the Church in which as in a Schoole of humility hee teacheth the Jewes lowlinesse of minde and humbly together with the Gentiles to submit to the grace of Christ Now when ever since the overthrow of the Temple by Titus the Romane which was about forty years after the Passion of Christ did the Lord Christ erect a Church in Zion and translated the beleeving JEWES and GENTILES into it teaching the Jewes there lowlinesse of minde and together with the Gentiles humbly to submit to the grace of Christ Surely as in the thirteenth of the Acts we have it in the generall asserted from History of Divine authority that the Jewes generally refused the Gospel whereupon it was transferred to the Gentiles and there it hath continued according to Rom. 11. downe to these times leaving the Jewes in blindnesse so we have it illustrated by particulars from all the most famous Histories and Chronologies that long after Titus his ruining of the Temple the Jewes persisted in their Leviticall Sacrifices offered in the City upon the rubbish of the Temple untill Adrians overthrow of the City and his expelling the Jewes thence in the yeare after Christs Incarnation one hundred thirty foure And againe for many yeares after that being thence expulsed they persisted in Jewish sacrificing at Mamre where formerly God appeared to Abraham and so continued untill Constantine the Great who began to bee sole Emperour about the yeare of Christ three hundred and twelve overthrew their Altar there and built in the roome a Church-place of worship for the Christians And after that Julian the Apostata encouraged the Jewes out of his hatred to the Christians to rebuild the Temple of Salomon in the yeare of Christ saith Bucholcerus three hundred sixty three God wonderfully destroyed their worke by fire from Heaven And from that time to this they have been seen and heard in all Countries where they are permitted their Synagogues to worship God after the manner of the Jewish Liturgy in singing the Psalmes of David according to our Hebrew Text and reading the Law and the Prophets with tripudiations c. and doe professe as I have had it by Letters from their learned Rabbins that they hope to be saved by the Law of Moses all which doe sufficiently demonstrate that they are not yet translated into the Church erected in Sion since Titus his devastation of Salomons Temple so that this Scripture of Zephanie remaines yet to be fulfilled which I make thus to appeare ¶ 1. Observe how many Parties are here mentioned that must have a share in the fulfilling of this Prophesie when ever it be fulfilled viz. First The Gentiles ver 9. Secondly the two Tribes of the Jewes called Juda expressed in the words Zion and Jerusalem ver 14. 16. Thirdly The ten Tribes of the Jewes called by their name Israel ver 14. but all these three parties have not yet joyntly shared in the mercies prophesied to them in this Text therefore it remaines yet to be fulfilled ¶ 2. Observe the parts or things to be shared among those Parties viz. conversion unto the true God congregating of them into a christian Church and destruction of all that hate them as you have heard Now when did the Gentiles the people of Judah and the Tribes of Israel ever joyntly injoy these three mercies For ¶ 3. Observe all these must at the great time of fulfilling them be extant at once together for though in the discusse I distinguished them into parts according to their nature and sence yet the Prophet according to place and order of sentences did interweave and windingly wreath them one within another to the intent that no man might separate what God had joyned together but might behold them as a goodly Coine that though there be a distinction of the parts of the impressions upon it yet all make but one Image of Caesar All those parts are but the severall sculptures of one and the same entire character of the glorious time of the Church yet before the end of the world for hitherto the said three parties never enjoyed the afore-mentioned three parts

places and particularly in Daniel in severall places and specially in Chapter 7. To his proof Ezek. 16.53.55 and his glosse upon it That the Jewes are never to be restored to their ancient outward estate much lesse to a more glorious Kingdome First let us read this place of Ezekiel close to the Hebrew The Hebrew word for word runs thus verse 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. AND I will bring backe not when I shall the captivity of them the captivity of Sodome and her daughters and the captivity of Samaria and her daughters AND the captivity of thy captivities in the midst of them It is not THEN but AND. Againe verse 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND thy Sisters Not WHEN but AND thy Sisters Sodome and her Daughters shall returne to their former estate or antiquity And Samaria and her Daughters shall returne to her antiquity or former estate YOU SHALL RETURNE to your antiquity or former estate No THEN c. but naked by the verb alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall returne And thus not onely I read but Calvin the old Latine Vatablus Junius Jerom Arias yea so the Greek Sep. Syr. Arab. and Chalde read it But then the question is whether the intent of the speech bee not Ironical to signifie they should never returne supposing that there shall never be any restitution of Sodome Answ First Learned Vatablus doth not so understand it but reads it and conceives it a positive promise And expounds Sodome and her daughters or villages per Idumaeos Moabitas qui originem duxerant a Lot qui habitabant in Sodomis i. e. by the Idumaeans and Moabites who originally came from Lot and dwelt in Sodome And bringing back their captivity he expounds to be the asserting of their liberty by Christ and therefore not onely the Jews which are parties understand this as a Prophesie And by Sodome and her daughters they understand the Moabites and Ammonites which were the off-spring of Lot which dwelt at Sodome But Christians so understand it And of Christians not onely Vatablus but Alapide with many others as Alapide shews with much variety of reading Secondly There appears nothing in the words or points of an Irony Thirdly The mention of Sodome doth not intimate it because Samaria is joyned with it Now we have heard the Prophets abundantly asserting that the ten Tribes shall be restored And also that All whole Canaan the Country of the twelve Tribes shall be againe the possession of the Jews whereof Sodome was a part and neer the heart of the Country as you may see in your ordinary Maps Note further that Sodome signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Alapide shewes i. e. the five Cities of which see Gen. 14.2 with their villages of which five Cities Zoar is one escaping the fire upon the prayer of Lot Gen. 19. therefore no wonder if this of the Country of Sodome be restored And further that the Moabites and Ammonites were neer neighbours and they were carried away captive by Salmanasar as Alapide and others observe therefore their returne in their posterity may well be expected Fourthly Observe that verse 54. between these two places is put That thou mayest be ashamed c. Mercy after correction makes a soul most ashamed but if quite given up to utter ruine how is it said verse 61. That thou mayest be ashamed yea and that thou mayest remember thy wayes and be ashamed Fifthly That vers 61. plainly sounds of a positive promise Thou shalt receive thy elder and younger sister Sodome and Samaria and I will give them unto thee for daughters not by thy Covenant of law of ceremonies but by my New Covenant So that according to the new Evangelical Covenant the posterity of that of Sodome that remained and Samaria shall be incorporated into one Church with the Jewes at their restauration Upon these last considerations well might Alapide say To read the said 53. and 55. verses Ironically Non convenire cum sequentibus i. e. doth not agree with that which followes Now what will Mr. Baily say to this most likely hee will flye to his distinction in the close viz. That their spiritual glory should bee restored after their Babylonish Captivity but not their outward National glory Answ But we have heard abundant of plaine texts to the contrary namely that they shall be restored to their outward National glory of which more in the sixth Book in the Quid sit i. e. What this state of the universal Church of which we speak shall be Thus of Mr. Bailies first proof out of Ezek. 16.53.55 ¶ 2 To the second proof viz. that in Amos 5.2 The Virgin of Israel is fallen and shall rise no more It must be understood conditionally as absolute for conditionalis oft used in Scripture as of Nineveh c. some conditional must be understood or some limitation be supplied The Chalde saith It shall not rise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one yeer i. e. not quickly after For they were long in captivity or not suddenly at least when their great restauration shal be which is yet to come for they shall be striving five and forty yeers Dan. 12. or else this condition or limitation Israel shall not rise a Virgin viz. pure in repute as afore she fell into Idolatry For it cannot be said now that she was never defiled therefore mark though vers 1. this is spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house Israel which is of the masculine gender yet verse 2. The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the feminine gender and agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virgin or this condition or limitation that she her selfe cannot rise therefore in Hebrew it is Nipthla lo tosaph Kum shee is fallen and cannot adde to rise And that which follows intimates the same viz. she is forsaken in her owne land and there is none to raise her up i. e. No humane helpe shall doe it but God did doe it in the returne from Egypt and Babylon so shall he at last Some such condition or limitation must be found out first because of the context for it follows verse 3. God will have respect and shew mercy to the Tenth of them And verse 4. comes in with a For For thus saith the Lord to the house of Israel seek yee me and ye shall live repeated verse 6. enlarged verses 9.10 Seek him that strengthneth the spoyled against the strong Secondly Because of the Analogy with many places that are cleer for the restitution of Israel To his third place out of Isaiah of the fall of Jerusalem It is a grosse mistake For all that is of it is in Isa 24.20 spoken of the Earth not Jerusalem but presently is mentioned the restitution of the Jews verse 23. As for Mr. Bailies fourth place in Gen. 49. it is of no validity to the thing he intends but in his imagination SECT IX The ninth and last Argument of Mr. Baylie § 1 THe Millenaries lay