and general account of it in Scripture where we are only told that they shall awake to everlasting shame and contempt Dan. 12.2 and that they shall come forth to the Resurrection of Damnation John 5.28 and that upon their Resurrection they shall be judged according to their works and cast into the Lake of fire Rev. 20.13.15 from whence it is apparent that they shall be raised for no other end but to be punished to endure that vengeance which shall then be rendered to them even the vengeance of eternal fire for that will be their doom Depart ye cursed into everlasting fire prepared for the Devil and his Angels Since therefore their Resurrection will be only in order to their being fetched from Prison to Iudgment and sent from Iudgment to Execution to be sure their bodies will be raised in full capacity to suffer the fearful execution of their doom that is with an exquisite sense to feel and an invincible strength to sustain the torment of eternal fire For since they must suffer for ever they must be raised both passive and immortal with a sense as quick as lightening to perceive their misery and yet as durable as Anvil to undergo the stroaks of it which to all eternity will be repeated upon them without any pause or intermission Thus shall they be raised with a most vivacious and everlasting sense of pain that so they may ever feel the pangs of death without ever dying so St. Cyril Catech. illum 4. p. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. wicked men shall be cloathed with eternal bodies that in them they may suffer the eternal punishment of their sins and so they shall have strength to suffer as long as vengeance hath will to inflict and therefore since it is the will of divine vengeance that they should suffer eternal fire the divine power will furnish them with such bodies as shall be able to endure everlasting scorching in that fire without being ever consumed by it for at their Resurrection their wretched Ghosts shall be fetched out of those invisible Prisons wherein they are now reserved in chains against the Judgment of the great Day to suffer in that body wherein they sinned and that therein they may be capable of lingring out an eternity of torment they shall be reunited to it in such a fatal and indissoluble bond as neither Death nor Hell shall ever be able to unloose And this is all the account we have from Scripture concerning the change that shall be made by the Resurrection in the bodies of wicked men viz. that from weak and corruptible bodies they shall be changed into vigorous and incorruptible ones and be endued with a quick and everlasting sense of all that everlasting punishment which they are raised to endure Thus having given an account at large of this second Regal Act which our blessed Saviour is yet to perform viz. Raising the dead I proceed to the III. And last viz. his judging the World. In treating of which great and fundamental Article of our Faith I shall endeavour First To prove the truth of the thing that our blessed Saviour shall judge the World. Secondly To give an account of the signs and forerunners of his coming to judge it Thirdly To shew the manner of his coming Fourthly To explain the whole process of his judgment I. I shall endeavour to prove the truth of the thing viz. that our Saviour shall judge the World than which there is no one Proposition more frequently and plainly asserted in holy Scripture Thus Acts 17.31 we are told that God hath appointed a day in which he will judge the World in righteousness by the man whom he hath ordained and that this man is Jesus Christ we are assured Acts 10.42 And he commanded us to preach unto the People and to testifie that it is he which was ordained of God to be the Iudge of quick and dead So also 2 Tim. 4.1 I charge thee before God and the Lord Iesus Christ who shall judge the quick and the dead at his appearing and his Kingdom And accordingly we are told that we shall all stand before the Iudgment seat of Christ Rom. 14.10 And all appear before the Iudgment seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad 2 Cor. 5.10 And to the same purpose our Saviour himself tells us that the Father judgeth no man that is immediately but hath given all judgment to his Son and afterward he gives the reason of it because he is the Son of man Iohn 5.22.27 that is because he dutifully complied with his Fathers Will in chearfully condescending to cloath himself in Humane Nature and therein to offer up himself a willing Victim for the sins of the World for so Rev. 5.9.12 Worthy is he alone to receive the Book of judgment and to open the Seals thereof because he was slain and hath redeemed us to God by his blood worthy is the Lamb that was slain to receive the power and honour the glory and blessing appendent to his high Office of judging the World. From all which it abundantly appears that this great action of judging the World is to be performed by Christ. I proceed therefore to the Second general Head I proposed to treat of which was to give an account of the signs and forerunners of his coming to judgment For before he actually appears he will give the secure World a fearful warning of his coming by hanging out to its publick view a great many horrible signs and spectacles for thus the Prophet Ioel Ioel 1.30 31. I will shew wonders in the Heavens and in the Earth blood and fire and pillars of smoke the Sun shall be turned into darkness and the Moon into blood before the great and terrible day of the Lord which Prophesie of his is particularly exemplified by our Saviour Immediately after the tribulation of those days shall the Sun be darkened and the Moon shall not give her light and the Stars of Heaven shall fall and the Powers of the Heavens shall be shaken and then shall appear the sign of the Son of man in heaven Matt. 24 29 30. and more particularly Luke 21.11.25 Great Earthquakes shall be in divers places and Famines and Pestilences and fearful sights and great signs shall there be from Heaven and there shall be signs in the Sun and in the Moon and in the Stars and upon the Earth distress of Nations with great perplexity the Sea and the Waves roaring and then it follows then shall they see the Son of man coming It is true this Prophesie of our Saviour immediately respects the destruction of Ierusalem and was in part accomplished in it several of these very signs being a little before the Calamity of that City actually exhibited to the publick view of the World as both Iosephus and Tacitus assure us and several others of them were exhibited immediately after
which he shed 1600. years ago he still intercedes for us with the same effect and success as when he first presented it to his Father in Heaven Upon which account there was no need that he should offer himself often as the High Priest entered into the holy place every year with bloud of others for then must he have often suffered since the foundation of the World but now once in the end of the world hath he appeared to take away sin by the sacrifice of himself Heb. 9.25 26. So that Christ's one Sacrifice being of perpetual vertue and efficacy and being as such perpetually presented to the Father in heaven he therewithal makes a continued and uninterrupted Intercession for us and will continue to do so to the end of the World. Hence we are said to be sanctified through the offering of the body of Iesus once for all Heb. 10.10 And whereas every Priest standeth daily ministring and offering oftentimes the same Sacrifices which can never take away sin this man after he had offered one Sacrifice for sins for ever sate down on the right hand of God vers 11 12. and this offering his one Sacrifice for sins in heaven being for ever it is a perpetually continued act of Intercession for us For so it is said that he ever lives to make intercession for us Heb. 7.25 i. e. he ever lives in Heaven so as by his perpetual presence there to make perpetual Intercession for us And upon the account of the perpetuity of this his Priestly Act of Intercession he is said to have an unchangeable Priesthood not barely because he continues for ever for so he might have done and yet â—eased to have been a Priest but because he continues for ever exercising his Priesthood or presenting his Sacrifice Heb. 7.24 And hence also he is said to be a Priest for ever after the Order of Melchisedeck that is not only to be a Royal Priest as Melchisedeck was which as I shewed before was the proper Character of Melchisedeck's Priesthood but to be a Royal Priest for ever Heb. 7.17 For Melchisedeck was not only a Royal Priest but also a Type or Shadow of an eternal Royal Priest and that as he was without Father and without Mother without descent or Genealogy having neither beginning of days nor end of life but made like unto the Son of God abideth a Priest continually Heb. 7.3 where the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without descent or Genealogy explains what is meant by without Father and without Mother i. e. without any Father or Mother mentioned in the Genealogies of Moses so the Syriac version whose Father and Mother are neither of them recorded in the Genealogies in which he very much differed from the Aaronical Priests whose Fathers and Mothers names were constantly recorded in the Jewish Genealogies as appears from Esdr. 11.62 and so also Philo on the Decalogue tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the descent and Progeny of the Priests is kept with all manner of exactness So that there being no Genealogy at all of Melchisedeck in Scripture he is introduced into the History like a man dropt down from Heaven for so the Text goes on having neither beginning of days nor end of life i. e. in the History of Moses which contrary to its common usage when it makes mention of great men takes no notice at all of the time either of Melchisedeck's birth or death and herein he is made like unto the Son of God i. e. by the History of Moses which mentions him appearing and acting upon the Stage without either entrance or exit as if like the Son of God he had abode a Priest continually So that as Moses's History treats of Melchisedeck without taking any notice of his beginning or end as if he were a Royal Priest for ever so Christ in truth and reality is a Royal Priest for ever because by the perpetual Oblation and presenting his Sacrifice to the Father he perpetually exercises his Priesthood and makes a continued intercession for Mankind IV. This address being made by the continued Oblation or presenting of his sacrificed body to the Father is in the vertue thereof always effectual and successful For his Sacrifice as hath been shewn at large was the price of his purchace of those blessings he intercedes for the price which God by a solemn agreement with our Saviour had obliged himself to admit and accept For the only blessings he intercedes for are those which are specified in the New Covenant which New Covenant God granted to Mankind in consideration of the meritorious Death and Sacrifice of our Saviour and accordingly when he went to offer up himself a Sacrifice for us he tells us that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to what was determined or agreed on between his Father and himself Luke 22.22 And hence our Saviour tells us that his Father in consideration of what he was to suffer did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covenant to him a Kingdom Luke 22.29 which Kingdom includes a Kingly power to bestow upon his faithful Subjects the Rewards of his Religion which are the blessings of the New Covenant and of this Covenant by which God obliged himself in consideration of Christ's Death to bestow this Kingly power upon him that of Heb. 10.7 seems to be intended then said I Lo I come in the Volume of the Book it is written of me to do thy will O God where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render the Volume of the Book may perhaps be more truly translated the Instrument Indenture or Covenant that is between thee and me For so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers signifieth any sort of writing and particularly a Bill Deut. 24.1 according to which sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here signifie the volume or folding of a Bill or which is all one an Indenture or Covenant When therefore he sâ—ith Lo I come in the Indenture or Covâ—nant which is between thee and me by which thou hasâ— bequeathed or covenanted to me a Kingdom or power to bestow such and such blessings on my faithful Subjects in this Covenant I say it is exprest or written that I should come to do thy will i. e. to offer up that body which thou hast prepared for me a Sacrifice for the sins of the World ver 5. And indeed how could it have been foretold of him as it is Isa. 53. that he should justifie many by bearing their iniquities and that he should see the travail of his soul i. e. for our Salvation and be satisfied had not the Father obliged himself by Contract and Covenant to justifie and save us in consideration of his Sacrifice And indeed this whole Prediction carries with it a Promise from the Father to Christ that upon the consideration of his Death and Sacrifice he should be effectually impowered to save and justifie us Since therefore the Sacrifice
Person for Ezek. 1.24 the Septuagint hath changed shaddai the undoubted name of the Omnipotent God into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word which to be sure they would not have done had they not thought this Word a divine Person and then as for Philo the Jew who lived in the Age when this Gospel was written he expresly calls this Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a second God next to the Father of all things Quaest. Solut. And elsewhere he tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word is superiour to the whole World and more ancient and general than any thing that is made Leg. Allegor lib. 2. And again speaking of the Worlds being the Temple of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in which Temple the High Priest is the first-born divine Word of God de Somn. And in his Book de Profug he thus discourses of this Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. this diviâ—e Word is superiour to all things it hath no visible species by which it may be likened to any sensible thing but is it self the Image of God the most ancient of all intelligibles and next to the most High between whom and him there is no medium A great many other instances I could give out of this ancient Writer but these are sufficient to prove what I intend viz. that by the Word he meant a divine Person And then for the Chaldee Paraphrase which is one of the most ancient Monuments we have of Jewish Learning there is nothing more frequent in it than to signifie by this Phrase the Word a divine Person for instead of Iehovah or God in the Hebrew Text they commonly insert the word of Iehovah to which word they attribute personal actions by which it is evident that they looked upon it as a divine Person thus for instance they attribute speech to him Gen. 3.22 where instead of God said they render it the word of God said Exod. 20.1 instead of the Lord said they render it the Word of the Lord said Again they attribute hearing to him Deut. 33.7 where instead of the Lord heard they insert the word of the Lord heard And Gen. 3.22 instead of the Lord said behold the man is become as one of us the Ierusalem Targum runs thus the word of the Lord said behold Adam whom I created is the only begotten in the World even as I am the only begotten in the highest heavens And Exod. 19.3 instead of Moses went up unto God in the Edit Compluten it is Moses went up into the presence of the Word of God. So also in Exod 17.7 instead of I will establish my Covenant between me and thee it is I will establish my Covenant between my word and thee Again Gen. 19.24 the Paraphrase is And the word of Jehovah sent benign showers upon Sodom and Gomorrha to try them if they would yet repent of their evil works which when they saw they concluded doubtless our evil works are not yet revealed before the Lord wherefore there was sent down upon them a shower of fire and brimstone from the word of Iehovah in Heaven So also on Gen. 28.20 21. Onkelos thus Paraphraseth If the word of the Lord will be my helper and lead me in the way which I go the word of the Lord shall be my God And on Gen. 5.24 the Ierusalem Targum expresly asserts that Enoch was drawn up to heaven by the word of the Lord. And also on Gen. 22.14 the same Paraphrase affirms thus that Abraham worshiped and called upon the name of the word of Iehovah and said thou art Iehovah c. And on Deut. 18.19 thus both Onkelos and Ionathan Paraphrase He that refuses to hearken to my words my Word shall take vengeance upon him And to name no more on those words of the Hebrew Text Hos. 14.5 I will be as the dew of Israel Ionathan thus descants I by my word will receive their prayers and have mercy on them A great many other instances I could give but these I think are sufficient to expose the great Immodesty of Crellius who in a set Discourse will needs persuade the World that by the Word in the Chaldee Paraphrase is no where meant a Person but meerly the speech or vocal Word of God For how is it imaginable that by this Word they should mean no more than that when they so commonly attribute to it personal actions such as speaking hearing seeing and desiring drawing up men to Heaven raining down fire and Brimstone from heaven and taking vengeance upon men With what tolerable propriety can these things be attributed to a vocal Word How can a Covenant be made between men and the outward speech or declaration of God What non-sense would it be to worship and invocate the name of Gods vocal Word and to say of it thou art Iehovah With what tolerable sense can Gods declaration be called God or Gods only begotten in Heaven Lastly How can God be said to receive our Prayers and to have mercy upon us by any such outward declaration Since therefore it is evident that by this Word they meant a Person and since to this Person they ascribe not only the Name but the Worship of God it is plain they believed him to be a divine Person and that which is the sense of this ancient Paraphrase in this matter was without doubt the sense of the Jews in the Age wherein it was written And accordingly Chalcidius ad Timaeum in that book where he professes to explain the Doctrines of the holy Sect. i. e. the Jews deliver this as their sense of this divine word Et ratio Dei Deus est humanis rebus consulens quae causa est hominibus bene beateque vivendi si non concessum sibi munus à summo Deo negligant i. e. this Logos or Word of God is God taking care of human Affairs and is the cause or principle by which men may live well and happily if they do not neglect this gift which the supreme God hath granted to them And to the same purpose Celsus speaking the sense of the Jews expresly tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. we agree with you that the Word is the Son of God. Page 35. Line 20. b Nay and that by this Word the Jews mean not only a real and divine Person but even that very Messias himself of whom S. Iohn here speaks is evident considering that they not only give him the very same Characters that the New Testament gives to our Saviour such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Character of God Phil. de Agricul lib. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image of God Leg All. lib 2. suitable to Heb. 1.3 such as the Manna the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread and food which God
Ghost they stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most divine Psyche 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. whom we may truly say is God and not a Demon Plotin Enn. 3. l 5. c. 2. and the same Author tells us of this Psyche that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that it is the word of the Mind or Son as proceeding from him and the energy or active power by which he operates all which exactly accords with the Catholick Doctrine concerning the Holy Ghost Page 51. Line 3. e For so the above cited Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. when God accompanied with his two highest powers viz. Empire and Goodness the middle being one he impressed threâ—â—hantasms on the sensitive or visive Soul viz. of Abraham each 〈◊〉 which exceed all measure for these his Powers are all immense but themselves measure all things De Sacrif Abel Cain Now that by these Powers he means the second and third Person in the Triune Godhead is apparent because he afterwards calls God and these his Powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the three measures and tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that the supreme God is Superior to these Powers of his and is to be seen without them and appears in them which plainly shews that by these two Powers he means some things that were really distinct from that God whose Powers they were and therefore since before he had told us that they were both immense what else can he mean by them but those two divine Persons the Son and the Spirit of God To the same purpose he discourses lib. de Cherub where after he had given some uncertain guesses at the mystical sense of those Cherubs that guarded Paradise he thus concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. but I remember I have heard something more learned from my own Soul which being often seised with a divine Enthusiasm prophesies of things which it understands not which so far as I can remember I will here deliver By which solemn Preface he gives us notice that some very great mystery is to follow and then he goes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. My soul said to me with that only true God there are two supreme and first powers viz. Goodness and Power and that by the first all things were made and by the second all things that are made are governed Since therefore as I have shewn before he frequently asserts that all things were made by the Son of God it is evident that by Goodness here he means the same Son and if so what else can he mean by Power but Psyche or the Holy Ghost And these three divine Persons he elsewhere stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Being the Ruling and the Benefick power l. 2. de Agric. Nâ—â—e Thus far this learned Jew whose Writings being originally in the Greek Language have been delivered down to us without any considerable alterations but it is not to be expected that those Writings of the ancient Jews which are written and preserved in their own Language should be so express in this Article of the Trinity as those of the Gentiles because for several Ages they were solely in the possession of the Modern Jews by whom this Article hath all along been obstinately rejected and therefore may reasonably be supposed to be castrated by them in all those places where they more openly countenanced the Christian veriâ—y against them but yet after all there are sundry passages remaining in them which do very much favour this Article thus Voisin in Prooem Pug. fig. quotes this passage from the Book Reschit Chocmah c. 3. Tres sunt Dii ut explicatur in Zohar his verbis Quis est sensus inquit R Iose horum verborum Deut. 4.7 Cui sunt Dii propinqui dicendum erat cui est Deus propinquus Sed est Deus superior est Deus timoris Isaac est Deus inferior ita dicuntur esse Dii propinqui i. e. there are three Gods as it is explained in the words of the Book Zohar R. Iose said what is the meaning of those words Deut. 4.7 to whom the Gods are near whereas it should have been said to whom Gods are near but there is the superiour God there is the God of the Fear of Isaac and there is the inferiour God and so they are said to be Gods that are near And Martin Raimund Pug. fid p. 396. quoâ—es a passage out of Misdrasch Tillim in which there is mention made trium proprietatum quibus creatus est mundus i. e. of three Proprieties or Persons by whom the World was made And to the same purpose Rittangelius in his Notes upon the Book Iezirah quotes two passages out of Imre Binah Tria sunt primaria primordialia capita coaeterna idque testatur splendor eorum numerationesque intellectuales in aeternam testantur Trinitatem Regis There are three prime and primordial Heads and Coeternal and this their own light testifies and the intellectual numerations do eternally testifie the Trinity of the King p. 3. 36. So also Ainsworth on the first of Genesis quotes another passage from R. Simeon Ben Iocai in Zâ—ar to the same purpose which is this Come and see the Mystery of the word Elohim there are three degrees and every degree by its self alone and yet notwithstanding they all are one and joyned together in one and are not divided one from another But to name no more Grotius makes mention of some ancient Câ—bâ—lists quoted in a Book called Additamenta ad Lexicon Hebraicum Schindleri who distinguish God in Tria Lumina quidem nonâ—ulli iisdem quibus Christiani nominibus Patris Filii sive Verbi Spiritus Sancti i. e. into three Lights which some of them call by the same names we Christians do viz. Father Son or Word and Holy Ghost and indeed as their most ancient Writings do frequently make mention of the Word under the notion of a divine Person as hath been shewed before so they do also the Ruach Hakkodesh or Holy Spirit to whom their most ancient Writers attribute all Prophesie or Revelation for so as I find them quoted by learned men in Pirche R. Eliezer c. 39. R. Phineas inquit requievit Spiritus Sanctus super Iosephum ab ipsius Iuventute usque ad diem obitus ejus i. e. the holy Spirit rested upon Ioseph from his youth till the day of his death And c. 33. R. Phineas ait postquam omnes illi interfecti fuerant viginti annis in Babel requievit Spiritus Sanctus super Ezekielem eduxit eum in convalle Dora ostendit ei multa ossa c. i. e. R. Phineas said after they were all slain the holy Spirit rested twenty years upon Ezekiel in Babylon and led him forth into the Valley of Dora and shewed him a great number of bones and indeed it was a Proverbial speech of the Jewish Masters as Maimonides tells us More Nev. Part. 2. c. 45. Majestas divina habitat super eum loquitur per Spiritum Sanctum i. e. the divine Majesty dwells upon such a one and he speaks by the Holy Ghost and that by this holy Spirit they anciently meant a real Person is evident for so Ionathans Paraphrase on Gen. 1.2 Spiritu misericordiarum qui est ab ante Dominum stante super faciem aquarum i. e. the Spirit of mercies who is from before the Lord standing upon the face of the Waters and Bereschit Rabba speaking of the Spirit that moved upon the face of the Water Gen. 1.2 expresly affirms Hic est Spiritus Regis Messiae this is the Spirit of Messias the King. So Ead. Hal. c. 12. Tempore Regis Messiae quando constabilitum erit regnum ejus omnis populus ad ipsum collectus recensebuntur singuli ex ore Spiritus Sancti In the time of Messias the King when his Kingdom shall be established every one shall be called over by the mouth of the Holy Ghost in which places there are things and actions expresly attributed to the Holy Ghost which are proper only to a Person and since by him they understoodâ— a Person they must necessarily suppose him a divine Person since by what follows it evidently appears that in their own Scriptures divine perfections were ascribed to him and by what hath been said that they believed three divine Persons in the Godhead and accordingly Eusebius tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. all the Hebrew Divines do acknowledge after the most High God and after his first-born Wisdom a third holy Power whom they call the Holy Ghost affirming him to be God by whom the Prophets were inspired Praep. Evang. p. 327. FINIS a Vide Note ad finem b Vide Note ad finem c Vide Note ad finem Vide Note d ad finem Vide Note e ad finem a Ezek. 39.28 29. Isa. 32.13 14 15. Isa. 59.20 21. compared with Rom. 11 26 27. b Isa. 66.8 Zach. 3.9 c Zach. 12.10 d Jer. 32 37 to 41. Ezek. 36.24 25. Chap. 37.21 22.25 Amos 9.14 15. Isa. 11.11 12. e Joel 3.1 2.9.14 Mich. 4.11 12. Isa. 24.21 22. Zeph. 3.8 Isa. 63.1.6 Isa. 34.1 Isa. 59.16 17. Zech. 14.13 Hag. 2.22 Zech. 12.2 3 4. f Isa. 66.16.18 19 20. Isa. 60.1.6 Jer. 14.33 Isa. 7.61 Ezek 38.16.21 22 23. Rom. 11.12 g Psal. 72.7 Isa. 66.12 and Chap. 23.4 Mich 4.3 Jer. 32.39 Zeph 3.8 9. Ezek. 19.21 22. Isa. 9.7 and Chap. 2.20 Hab. 2.14 h Rev. 13.7 i Dan. 7.21 22. k Rev. 17.16 17. l Isai 60.1 2 3 4 5. m Rev. 20.1 2 3 4 5 6. n Rev. 20.7 8 9 o Rev. 20.10 11 12 13 14 15.