English Puritan & Reformed

The Resurrection Revealed

Nathanael Homes (1599-1678) · 300,634 words · 1336 min

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) both being a kind of revelation. But if an hundred men should affirm a thing in words, without evincing Arguments, the Heathen would soon answer; Socrates is my friend, and Plato is my friend, but a greater friend is truth.

SECT. II.

JEROMS jerkings at the precedent proofs, discussed.

[ Erom (who flourished about three hundred and ninety years after Christ) in his Commentations on the Old Testament, gives many jerks at the opinion of a glorious time of the thousand years, and at the proofs thence alleged by learned Jews and Christians, upon as Is. 54.1, &c. to 12—ch. 60. ver. 1—ch. 66.22. Jerem. 31.27. to 39. Ezech. 16.55. chap. 36. to ver. 12. chap. 37 ver. 15. chap. 38. chap. 39. Micah 4. Zach. 14. to ver. 10. but therein Jerome confesseth against himself, that that opinion was ancienter then himself, and that those places were so long since urged for proof thereof.

[§. 2] And indeed generally the stream of all the best approved Antiquity before him both of Hebrews, Greeks, and Latins ran that way; and therefore wise men much wonder how Jerome raised, and rubbed himself to that animosity and boldness, to swim against the stream, unless he could have brought in a tide of over-mastering demonstrations.

[§. 3] And he is justly the more to be wondered at, because he hath confessed as much, viz. That many Ecclesiastical men and Martyrs were against him. And we may perceive that his objecting that the expectation of Oblations and Sacrifices were mixed with their opinion, was no demonstration upon his Conscience, he only saying so, not peremptorily condemning it (to which should seem he was prone enough, if he had been as free in his spirit) but rather permitting men of that fame, therein to abound in their own sense. For,

1. His own words on Jerem. 19.10. [Then shalt thou break the bottle in the sight of the men] are these; This is evidently spoken,
not of the Babylonian, but of the Roman captivity; for after the Babylonians, both the City is rebuilt, and the people brought back to Judea, are restored to their ancient abundance; but after the Captivity that happened under Vespasian, and Titus, and after that under Hadrian, the ruins of Jerusalem shall remain unto the end of the world, although the Jews imagine that a golden, and gemmed Jerusalem shall be restored unto them; and that again they shall have oblations, and Sacrifices, and the marriages of Saints, and the Kingdom of our Lord and Savior upon earth. Which things, though we follow not their opinion, yet we cannot condemn, because many Ecclesiastical men, and Martyrs have said the same. And let everyone abound in his own sense, and all be reserved to the judgment of the Lord. But look how a Potters vessel of earth, if broken, cannot be again formed into its former shape, so the people of the Jews, and the City of Jerusalem being subverted, they shall never have their ancient state.
Thus Jerome, in which words observe; 1. That all we asserted in the former §. is here represented to a syllable before your eyes. 2. That his argument he urgeth against the Jews restauration after their Romish destruction, is as weak as the earthen bottle whereof he makes the foundation of it. For he overstretcheth the Prophets comparison, who therein intended only a total or universal dispersion of the Jews, but not a final destruction; this self-same Prophet else-where, and of the rest the most in all the Old Testament (as we have largely discussed) prophesying, and describing to the life the glorious restauration of the Jews, yea, and of the Israelites too. And as Jerome formally urgeth the argument; he doth seem to ground himself upon the impossibility of that restauration, as of re-forming a broken earthen bottle; and so with a byblow smites our hope of the resurrection, because that may seem to men impossible: But believers must not go upon that ground in dispute. It is a like easy for God to do, as to say, witness his fiat, let it be so, in the creation. Yea, the comparison it self prompts a possibility and probability; that as after a broken earthen bottle is mellowed and mouldered again into clay, may be new formed into a bottle: so after the deep desolations of the Jews, they shall be restored again, as the Prophet Daniel chap. 12. v. 2. gives it us, in a like comparison; and the Apostle after him, Rom. 11. v. 15. viz. of bodies turned to dust or clay, reviving to life, which metaphors are higher then the new-forming of an earthen broken bottle.
. 2. Collate with Jeromes words, the words of that most ancient, pious, and learned Justin Martyr, in his very discuss of the future glorious restauration of the Jews and of the universal Church, and that in his Dialogue with Tryphon the Jew, and we shall find that Jerome did wrong in saying they expected again Jewish Oblations and Sacrifices. Justin Martyrs words are these,
For he is the excellent chief Priest and eternal King, CHRIST himself, as the Son of God, in whose coming again, ye may not think that Isaiah, or others of the Prophets did teach that the Sacrifices of blood, or Oblations should be offered upon the Altar, but true, and spiritual praises with thanksgivings. For indeed we do not in vain hope in him, neither are we seduced from those that so teach.
Thus Justin. In which words you see clearly the opinion of the religious learned Ancients, Jewish Prophets &c. (of whom Justin speaks in the Plural) that their opinion, yea, and faith, and hope was contrary to the sense that Jerome would put upon them.
. 3. Jerome himself hath confessed the same sense with us of divers places before alleged for our opinion, as on Hos. 3.4. Book 3. chap. 2. Sect 39, on Mat. 11.14. on Mat. 17.14. &c. Book 3. cha. 2. Sect. 51. Margent, and else-where.
. 4. Hear Mr. Medes answer to all Jerome's speeches against us, on those places of Scripture afore quoted §. 1. Sed fidem tuam Hieronyme! qui cum Dionysio tuo Alexandrino &c. i. e.
But O thy faithful dealing O Jerome! who together with thy Dionysius Alex. do fasten upon the opinion of the Millenaries, that the injury of circumsicion, the blood of Sacrifices, and the rest of the legal Ceremonies, are again to be restored after their supposed death; Indeed those things which Jews, or perhaps Heretics out of Judaism dreamed concerning their Millenarie, you odiously dash upon the Christians. But hath this becomed your candor? Yea, thou Jerome no more but thyself being judge, dost bewray thy crimination to be false. For so thou writest on Jer. 19.5. Post captivitatem quae sub Vespasiano, that is, After the captivity which happened under Vespasian and Titus, and after under Hadrian, the ruins of Jerusalem, are to continue to the end of the world; albeit the Jews do think that there shall be restored unto them a golden and gemmed Jerusalem; and that again ethere shall be oblations and sacrifices, and the marriages of the Saints, and the Kingdom of the LORD our SAVIOUR upon earth, which although we follow not, yet we cannot condemn, because many Ecclesiastical men and Martyrs have so said. These are thy word O Jerome. But prithee tell me; did those Ecclesiastical men and holy Martyrs say, that circumcision and sacrifices should at the time of Christ's Kingdom be restored? take heed of saying so. For certainly they taught the contrary, as may be confirmed out of Justin Martyrs Dialogue with Trypho &c. or if thou hadst certainly known they had so believed, wouldst not thou have condemned them without any demur?
Thus Mr. Mede.

SECT. III.

Of the words of GAIUS, seconded by DIONYSIUS ALEXANDRINUS, both falsely fathering our opinion upon CERINTHUS, and injuriously mingling therewith, such impieties as our souls abhor; yet so far credited by EUSEBIUS PAMPHYLIUS, therein too credulous, as that they are alleged by him for history without putting any check upon them. In the discuss whereof, our Opinion of the THOUSAND YEARS is VINDICATED from VOLUPTUOUS CHILIASME.

THE whole story is this.

About the same time (viz. of the Sect of the Ebionites ) we learn that there was one Cerinthus, an Author of another Heresy. Gaius, whose words we have aforealleadged, in the controversy carried about in his name, writeth thus of him. CERINTHUS also by revelations written as of a great Apostle, brought unto us certain monstrous things, feigning them to have been revealed unto him by Angels; that the Kingdom of Christ after the resurrection, should become earthly; that in Jerusalem our flesh again should serve concupiscence, and the lust of the flesh. And being wholly set to seduce, as an enemy to the word of God, he said there should be the term of a MILLENARIE feast allotted for marriage. Dionysius Bishop of Alexandria, in his second Book, after he had remembered the Revelation of Saint John received by tradition of OLD, he reporteth of this man CERINTHUS, thus; CERINTHUS which founded the Cerinthian Heresy, gave his figment a name, for the further credit thereof. His kind of Doctrine was this, he dreamed the Kingdom of Christ should become earthly, and set upon those things which he lusted after, now being covered with his flesh, and conpassed in his skin, that is, the satisfying of the belly, and 〈 in non-Latin alphabet 〉 eum quae sub ventre sunt, with meat, with drink, with marriage. And that he might the more colourably bring his devilish devices to pass, he dedicated thereunto Holy-days, Oblations and slaughter for Sacrifices. So far Dionysius. But IRENAEUS in his first Book against Heresies layeth down certain more detestable opinions of his. And in his third book he reporteth an history, worthy the memory, as received by tradition of Polycarp, saying, That John the Apostle on a certain time entered into a Bath, to bathe himself; and understanding that CERINTHUS was therein bathing himself, John started aside, and departed forth; not abiding to tarry with him under the same roof, signifying the same to his company, and saying, let us speedily go hence, lest the Bath come to fall, wherein CERINTHUS, the enemy of the truth, batheth himself.

Thus Irenaeus. And thus you have heard at full Eusebius his report of the whole matter.

To prepare, and make way for an answer whereunto, let the Reader take notice, that if Cerinthus did say that the Kingdom of Christ after the resurrection should become earthly, yet we say not so; though we affirm that the Church shall be resident on earth for a thousand years after the first resurrection (as tis called Rev. 20.) that is the resurrection of all believers (as tis explained Rev. 11.) For the true Church of believers hath been on earth from the creation to this day, and yet, as believers not earthly, but the spiritual body of Christ. The holy Angels and Christ Jesus have conversed on earth, and yet they were not thereby earthly. And if Cerinthus said, That in Jerusalem our flesh again should serve the concupiscence, and lust of the flesh, &c. Yet our souls abhor any thought thereof.

But indeed Cerinthus, for ought we can find by diligent search into the ancientest and most approved antiquity, did not say any such thing; nor did he meddle with our opinion at all in the particulars thereof. And therefore we have more cause to suspect Eusebius, Gaius, and Dionysius to be guilty of too light credulity, then to accuse Cerinthus of that we cannot groundedly charge him withal. We deny not Cerinthus to be an Heretic (as the Ancients call him) holding divers great impieties: But we cannot believe Eusebius, Gaius, and Dionysius, that he was guilty of those things they charge upon him in relation to our opinion.

To this purpose, hear Mr. Medes answer,

An non hinc merito quis suspicari possit Gajum istum, &c. i. e. May not one justly hence suspect that same Gaius to have been one of the number of the heretical Alogi , which Alogi, or Alogians denied, saith Epiphanius 〈 in non-Latin alphabet 〉 Dei, THE WORD OF GOD, and therefore they ascribed to Cerinthus, as well the Gospel of John, as the Apocalypse? The time doth altogether agree to that; For Theodotus the Champion of the Alogian Standard, was cast out of the Church by Pope Victor; and Gaius flourished in the time of Zephirus, who next succeeded Victorius. Nevertheless, the words of Gaius may be taken in that sense, as if he had said, Cerinthus had feignedly fathered upon the great Apostle, I know not what Apocalypses (beside that one and only Apocalypse) out of which feigned Apocalypses that forging fellow endeavored to prove that after the resurrection, the Kingdom of Christ should be earthly, wherein men should serve the lusts of the flesh, and the enticements of carnal pleasures. But what ever was the mind of Gaius, it is very likely he was deceived concerning Cerinthus. For if this had been the Heresy of Cerinthus, how could it be that Justin, Irenaeus, Melito, Tertullian, and Hippolytus should be ignorant of it; of whom, Irenaeus and Tertullian have purposedly numbered up the Heresies of Cerinthus? but of that heresy, deep silence. How therefore came it to be known to Gaius? Nevertheless it seems that the words of Gaius, an obscure fellow, gave occasion to Dionysius Alexandrinus, Eusebius, and many others, in the heat of contention with the millenaries, to doubt of the authority of the Apocalypse.

Thus Mr. Mede.

[§. 4] That which I have to add, or illustrate, is this, that the words of Gaius and Dionysius, and the story of Eusebius alleging them, are not to be weighed in this matter. My reasons are,

. 1. If Eusebius, and Dionysius, yea, and Gaius himself doubted of the au • henty of the Apocalypse in opposition to our opinion, of the glorious state of the Church with a visible, yet spiritual glory for a thousand years yet to come, they must needs be misled thereunto by mistakes, untruths, and false reports. For there is no just reason to doubt of the divine authority of the book of the Revelation, Nor is there anything in our Tenet, unbecoming that divine book, nor dissentanious there-from, but is more evidently held forth there then in any other book of the Scripture.
2. Irenaeus and Tertullian, and I add Epiphanius naming Cerinthus, and particularizing his heretical opinions, have not one word of his holding anything of our opinion.
- 1. Irenaeus mentions Cerinthus, and his wicked opinions, and wickedness twice, yet hath nothing of his holding our Tenet, either in the same words with us, or in others of any proportion; although Erasmus or Grineus, or both in their marginal notes do well mind what Eusebius had said quoting the place. All that Cerinthus held, as Irenaeus reports the matter was, Cerinthus autem quidam in Asia, &c. i. e.
  And there was one Cerinthus in Asia, who taught that the world was not made by the first chief God, but by a certain power that was exceedingly separated and distant from that principality who is over all things; Et ignorant eo, quiest super omnia Deo. He alleged that Jesus was not borne of a Virgin (for that seemed impossible to him) but was the son of Joseph and Mary, like as other men. But could do more, (or was more potent, by his righteousness, prudence, sapience above all; and after his baptism Christ descended upon him in the figure of a Dove, from that principality which is over all, and then declared the unknown Father, and perfected his virtues; and in the end Christ fled away from Jesus, and Jesus suffered and rose, but Christ being impassible, impatible, or unpassive, continued in his spiritual existence. And there are that heard Polycarp say, that because John the Disciple of Christ going into a Bath in Ephesus to be washed, saw Cerinthus in the Bath, he the said John • eaped out of the Bath unwashed, saying, that he feared least the Bath should fall, whiles Cerinthus an enemy of the truth was in it.
  And this is all Irenaeus saith of Cerinthus or his opinions.
- 2. All that Tertullian hath concerning Cerinthus and his opinions is this. Carpocrates praeterea hanc tulit sectam, &c. i. e. Furthermore
  Carpocrates brought forth this Sect. He saith that there is one principal power in the highest; by this the Angels, and Powers, or Virtues were brought forth. Which Angels being far distant from the supreme virtues or powers, did create that world in the inferior parts. That Christ was not born of the Virgin Mary, but was begotten of the seed of Joseph, as a mere man. Indeed he was better then others in the adorning of righteousness, and integrity of life: He suffered among the Jews, only his soul was received up into heaven, because he was more constant and stronger then others. Whence he would collect, that there are no resurrections of the body, only he retained the salvation of souls. After this man, CERINTHUS the Heretic broke out teaching the LIKE THINGS. For he also saith, that the world was ordained by them (those Angels aforesaid.) He publisheth or declares that Christ was born of the seed of Joseph, contending that he was only a man, without the divinity. Giving forth also, that the law was given by Angels. And tells us that the God of the Jews was not the LORD, but an Angel.
  Thus far, and no further Tertullian of Cerinthus and his opinions.
- 3. Epiphanius speaks more largely, because he mentions not only Cerinthus, but his heretical succeeding race, and doth not only relate, but confute their Heresies; yet hath not Epiphanius one word from first to last of his or their holding anything of our Tenet.
  Cerinthus porro rursus, a quo Cerinthiani dicuntur, &c. Furthermore (saith Epiphanius ) Cerinthus, of whom are named the Cerinthians, did out of this bestial spawn of these creepers, bring again into the world a poison. But nothing more, almost, but the aforesaid Carpocras. Indeed he brings forth into the world the same mischievous poisons. For he vomits out against Christ the same calumnies as did the said Carpocras; as that Christ was begotten of the seed of Mary and Joseph. And likewise that the world was made by Angels. For this man varied nothing from the former, in the introduction of his Doctrine, saving in this only, that in part he to as addicted to Judaism. He also asserteth that the Law and the Prophets were given by Angels; and he that gave the Law, was one of those Angels that made the world. This CERINTHUS lived in Asia, and there made the beginning of his preaching.
  Now let us speak of this man, that he also preached,
  That the world was not made by the first and supreme power, but from them above, and the supreme God there descended upon Jesus (after he was of ripe years, having been begotten of the seed of Joseph and Mary) Christ, that is, the holy Spirit, in shape of a Dove at Jordan, and revealed to him, and by him to his posterity the unknown Father. And thereupon after virtue or power came upon him from them above, he did wonders. And that when he suffered, that which came from above, fled away again from Jesus. That Jesus indeed suffered, and rose again. But Christ that came upon him from above, fled away again unhurt upward from Jesus, that is, that which came descending in the shape of a Dove. And that Jesus was not Christ. But this man also erred, as all you that are the friends of truth do plainly see. For he saith, the Law-giver was not good, whose Law he seems to obey. And tis plain he obeys it as seeming good. How then did one that is evil give a good Law, &c? But the man is mad, who enters upon such things. Furthermore, my dear friends, this is one of them that caused trouble before, or in the presence, or times of the Apostles touching circumsition ( Act. 15.34.) And this is one of them that resisted Peter touching his going to uncircumcised Cornelius, Act. 11. 2, 3. These things were then handled and moved by this aforesaid false Apostle Cerinthus. Even he and his Companions at another time raised sedition at Jerusalem, when Paul returned with Titus, Act. 21.27, 28. &c. compared with Gal. 2.1, 2, 3. These are they that Paul calls false Apostles, deceiful workers, transforming themselves into Apostles of Christ.
  For they use the Gospel according to Matthew in part, not wholly.
  But for that speech of generation in the flesh, they bring that testimony out of the Gospel. It is sufficient to the Disciple, that he be as his Master. What therefore say they? Jesus was circumcised, be thou also circumcised. Christ walked according to the Law; do thou likewise. But they refuse Paul, because he was not obedient to Circumcision; ye reject him, because he said, As many of you as are justified by the Law, ye are fallen from grace; and if ye be circumcised, Christ shall profit you nothing. This same Cerinthus also being a fool, and a Master of fools, rashly durst further say, that Christ suffered, and was crucified, but was not yet risen again. But shall rise when the universal resurrection of the dead shall be. Therefore with them their words and opinions are inconstant; against this Paul disputes 1 Cor. 15. &c. Therefore every way Cerinthus is easy to be reprehended, and they that are deceived by him Thus ye have the whole of what Epiphanius speaks of the particulars of Cerinthus his opinions.

[§. 4] You see it now confirmed in the mouth of the three witnesses of the best antiquity, that Cerinthus held no wanton voluptuous chiliasme; nor spake he anything at all of the Millenaries, though Tertullian, and Irenaeus lived above an hundred years nearer to Cerinthus his time then did Eusebius. And therefore wise men cannot but wonder that Eusebius should tell us such stories. And wonder the more, because Epiphanius, on the other side, (that gave himself ten times more to inquire into opinions then Eusebius ) flourishing about 30 years after Eusebius his death doth neither himself find any such opinion held by Cerinthus or his Sect; nor doth he mention it as reported by Eusebius, or his Gaius, or Dionysius, or any other. And thus (praise to Jehovah) of the places in the Old Testament.

CHAP. IV.

Of the places in the New Testament, proving our general Thesis, viz. That there shall be yet afore the ultimate general Judgment, a most glorious visible state of the Church on earth for many years, wherein the Saints shall reign and triumph over all their enemies, and there shall be a Restitution of all things, like as a new Creation.

SECT. I.

Of our New-Testament proofs, we have occasionally opened so many, and so much to explain the Prophets, that we have greatly anticipated ourselves, and happily made our work so short in this, that hence there is no fear of tediousness to the reader.

[§. 1] THe first place we shall touch upon in the New Testament for the glorious visible state of the Church on earth, before the ultimate general Judgment is in Matth. 24.13, 14. But he that shall endure to the end shall be saved. And this Gospel of the Kingdom shall be preached in all the world for a witness unto all Nations, and then shall the end come. That antitheticall BUT, points at a time immediately following the universal transcendent impieties of the wicked world, mentioned verse. 10, 11, 12. which by the Apostles in their Epistles * is oft prognosticated to be as the night, preceding the Sun-rising of that glory of which we speak. The end here mentioned must needs be the end of the world, not of Jerusalem, as we have before analitically demonstrated on this twenty fourth of Matthew, p. 102. Sect. 9. And this end must be of the wicked world; that is, of the world as wicked, not of the world as a world, or material substance: else why doth our Savior mention enduring; and of preaching the Gospel for a witness to all Nations? For when the time of the aforesaid glorious state of the Church throughout the whole earth is come (called the restitution of all things, Acts 3.21.) there will be no putting of men to be saved, upon enduring, or suffering, they now are saved, and glory hath dispelled suffering. And consequently there will be no need of making the Gospel a testimony against all Nations, to which at this time all that survive shall altogether submit, as to all appearance. The end therefore here intended is the end of the world as a sinful world, then to be turned into a glorious Kingdom, as well as the world, formed by the Gospel, preached in all the world, to all Nations; to which, at which time Christ shall gloriously appear, and radiat upon it on earth, as we have largely demonstrated on the thirtieth verse, &c. of this twenty fourth of Matthew, p. 82. Sect. 3. &c. The sign immediately antecedent to this end (to be transformed into that glorious beginning ) I say the sign, prognostic, or causal sign, is the preaching of the Gospel in all the world to all Nations, which is a glorious prelude; This radiant Sun softening all good generous plants to a flowing of sap into the flowers of God's Garden, or fruit-trees of his Fortward, though it hardens the dead earth into stones, to be trampled and broken by the prancings of victorious judgments upon them, as other Scriptures (before opened) abundantly enlarge.

[§. 2] That these things, thus briefly hinted, may duly be illustrated according to the just extent of the words under consideration, let us make three observations upon them.

1. That such an end must be here meant as cannot be applied to the destruction of Jerusalem, but to the time immediately before the end of the world, because there was little or no salvation, temporal or spiritual to them surviving at the destruction of Jerusalem; and therefore our Savior adviseth the Jews in the sixteenth verse, &c. at this time to fly, not to endure to the end of those troubles, even as many years afore the Gospel was fled from Jerusalem, Acts 8.1, &c. and generally from the Jews, Acts 13.46. Rom. 11.25. even as they witnessed the said departure, in their continuance in their Jewish sacrificing, from Titus his destruction to Adrian, and from him to Constantine, and from thence to Julian his time (as we have oft before recited.) Besides, the evils here set as marks of the end, are the same the Apostles make of the approaching of the end of the world, for which compare the ninth, tenth, eleventh, and twelfth verses of this twenty fourth of Matthew, with 2 Tim. 3.1, 2, 3, 4.
2. The Gospel must be preached in all the World. so as to be a witness to all Nations; Gr. 〈 in non-Latin alphabet 〉 The Gospel shall be preached IN all the INHABITED world for a witness to all the GENTILES. A thing may be said to be proclaimed TO a whole town, if declared but in the Market place; or to a whole Province or County, when it is done in the chief City. But this preaching must be in the whole inhabited world, where ever men inhabit; as Jonah preached in every street of Nineveh, laboring three days in that work in that one City; and this preaching must be such, and so much as will justly amount to a witness to them, viz. a witness to convince them beyond all excuse, that the Gospel was preached to them.
3. That it is here said, THIS Gospel of the Kingdom ( 〈 in non-Latin alphabet 〉 shall be preached in all the world; so that by this emphatical expression is given to us a clear distinction between THIS Gospel and the THE Kingdom; insomuch that Christ's mere Spiritual Kingdom cannot be here understood. The Gospel is the Law of the Kingdom; the Saints are the Subjects, or matter of that Kingdom; the Gospel comes from Heaven; the people of the Kingdom are, 〈 in non-Latin alphabet 〉 in the inhabited world; converted by that Gospel out of all Nations, as our Text holds forth. The preaching of the Gospel is the antecedent sign of the coming and approaching of that Kingdom. But the antecedent cannot be the consequent, or the sign be the thing signified; nor can the cause be the effect. Besides Christ saying, he that endures to the end shall be saved, is antithetically put in opposition to both sorts of evils immediately afore recounted viz. not only to false Doctrines, but to cruel persecutions; and therefore a corporal as well as a spiritual salvation must be here meant: and these to be performed on earth, viz. in the inhabited world, just where the Gospel preached, converted them, and where they endured to the end: And unto which, Christ doth gloriously appear FROM heaven, ver. 30, &c. to make up the splendor of that state on earth we here speak of.

Now all these things cannot be fulfilled at the ultimate general judgment; nor are they hitherto fulfilled, and therefore they remain yet to be fulfilled: which Mr. Mede solidly amplifies on Jer. 10. ver. 11. thus.

Hitherto (saith he) we have spoken of the accomplishment of this prophecy, for so much as is already past, now let us see what that is, which we expect as yet to come; for though in regard of former times, when Ethnicisme was so large, and the worshipers of the living God so small a scantling, the extent of the Church be now at this day a goodly and large portion of the world; yet if we consider the number of Nations yet Pagans, or not Christians, it will seem too scant, as yet, to be the accomplishment of this and other prophecies, concerning the largeness of Christ's Kingdom, before the end of the world. For one hath well observed, that Christianity at this day is not above the sixth part of the known world; whereas the Mohammedans have a fifth, and all the rest are Ethnics and Pagans. So that if we divide the world into thirty parts, Christianity is but as five in thirty, Mahumetanism as six, and Ethnicisme as nineteen; and so is Christianity the least part of all, and plain Heathenism hath far above the one half of the known world; and the better part of the other is also Mohammedans. And though Christianity hath been embraced in former times, where now it is not, yet is it now spread in those places where in those times it was not. And therefore all laid together, we may account Christianity at this day as large, I think, as ever it was since the Apostles time. But that this is not that universal Kingdom of Christ, that flourishing and glorious estate of the Church which yet we expect & hope for, my reasons are these: First, These frequent places of Scripture, which intimate that the Lord should subdue all People, all Kingdoms, all Nations, and all the ends of the earth unto himself, and that all these should one day worship and acknowledge him, Psal. 22.27. All the ends of the world shall turn unto the Lord, and all the kindreds of the nations shall worship before him, for the Kingdom is the Lord's, and he is governor among the Nations. And Psal. 47. Clap your hands all ye people, for the Lord is a great King over all the earth, he shall subdue the people under us, and the nations under our feet. And again, God is King of all the earth, and reigneth over the Heathen, Psal. 66. Make a joyful noise unto God, all ye-lands; through the greatness of thy power shall thine enemies submit themselves unto thee; a • the earth shall worship thee, and sing of thee; they shall sing unto thy Name. The whole Psal. 67. which we read every day, is, as it were a prophecy and prayer for this great kingdom, That the way of God may be known upon earth, and his saving health among all the Nations, let the people praise thee, O God, let all the people praise thee: Then shall the earth yield her increase, &c. God shall bless us, and all the ends of the earth shall fear him. And Psal. 89. All nations whom thou hast made, shall come and worship before thee, O Lord, and shall glorify thy Name, for thou art great and doest wondrous things; thou art God alone. And Isa. 2. which is a prophecy of Christ's Kingdom, it is said, That the Idols, the Lord shall utterly abolish; or as some read, the Idols shall utterly pass away: So Isaiah 54.5. speaking of the amplitude of the Church of the Gentiles, Thy Redeemer (saith the Prophet) the holy one of Israel, the God of the whole earth shall be called. Certainly, this constant style of universality, implies more then this scantling, which yet is small, being but one of the least parts of the whole earth. Secondly, The same conclusion may be gathered from 1 Cor. 15.25, 26. compared with Heb. 2.8. Christ must reign (saith St. Paul in the first place quoted) till he hath put all his enemies under his feet; the last enemy which shall be destroyed is death. Hence it follows, that Christ shall subdue all his enemies, whereof the Prince of this world is the chief, before the last rising of the dead; for the subduing of death, that is, the rising of the dead, shall not be afore the rest shall be done; the vanquishing of death being the last act of Christ's reigning; which done, he shall yield up the Kingdom unto his Father. In the other place Heb. 2.8. the Apostle speaking of the same thing, allegeth that of Psal. 8. Thou hast put all things in subjection under his feet, (and then adds) for in that he put all in subjection under him. But now (mark it) we see not all things put under him. If any say, that the Apostle speaks here of the Kingdom of Glory in Heaven, and not of the Kingdom of Grace on Earth; I reply first out of the former place, that he speaks of such a subjection, whereof the rising of the dead shall be the last act of all, and which shall be before he yields up the kingdom to his Father. But neither of these can be affirmed of the kingdom of glory, but the contrary, viz. The rising of the dead is at the beginning, and not at the end of the Kingdom of glory; and so is also his yielding up of his kingdom unto his Father. Secondly, I reply out of this place, that the Apostle speaks of that kingdom and subjection of the earth, or state of the earth, which was to come. For so he speaks, v. 5. Unto the Angels he hath not put in subjection 〈 in non-Latin alphabet 〉 , the earth, or state of the earth which shall be, 〈 in non-Latin alphabet 〉 , of which we speak. Here he affirms, that 〈 in non-Latin alphabet 〉 is that, of whose subjection he meaneth. If then 〈 in non-Latin alphabet 〉 sign ••• s only the earth', and the earths inhabitants, and is nowhere in the Scripture otherwise used, I cannot see how this place can well bear any other exposition. First then to confirm this, 〈 in non-Latin alphabet 〉 is the same which the Hebrews call 〈 in non-Latin alphabet 〉 , for so the Septuagint renders it, whose use of speaking I doubt not but the Apostle follows. But 〈 in non-Latin alphabet 〉 most constantly signifies the habitable earth, or the earth with the things that live and dwell therein; whence the Septuagint, though they commonly render it 〈 in non-Latin alphabet 〉 yet sometimes they render it 〈 in non-Latin alphabet 〉 the earth; some-times 〈 in non-Latin alphabet 〉 that which is under heaven. Therefore with the Septuagint 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , the earth, and that which is under the heavens. If this suffice not, we may yet consider, that 〈 in non-Latin alphabet 〉 is a participle of the feminine gender, and therefore understands 〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉 , the earth which is inhabited. Lastly, wheresoever elsewhere this word is found in the New Testament, it is most expressly used of the earth and inhabitants thereof. In the beginning of this Epistle we read, Thou, Lord, in the beginning hast laid the foundations of the earth, 〈 in non-Latin alphabet 〉 , and the heavens are the works of thine hands, Mat. 24.14. This Gospel of the kingdom shall be preached, 〈 in non-Latin alphabet 〉 over all the earth, and then shall the end come, Luke 2.3. Then went a decree from Augustus, that all the world should be taxed, 〈 in non-Latin alphabet 〉 The rest behind are far more express; but I leave them to your own leisure, and will only add this one thing, that our English rendering in this place of the Hebrews, 〈 in non-Latin alphabet 〉 , the world to come, makes it not only ambiguous, but seeming to mean the Kingdom of glory: But we shall find that the world in that sense is always 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , but nowhere in all the Bible, 〈 in non-Latin alphabet 〉 . And so I leave this, with submission to the judgment of others. My next reason shall be from that we read in the Revelation, where the Church, by the conquest of Michael, set free from the Dragons fury, is said to escape into the wilderness; that is, into a state, though of safety, peace, and security, yet of hardship, misery, and scarcity; for it seems to be an allusion to the Israelites escaping the tyranny of Pharaoh, by going into the wilderness. In this wilderness, or place of hardship, scarcity, misery, and much affliction, the Church must remain (saith St. John ) a time, times, and half a time; or, as he elsewhere speaketh, 1260. days; that is, a year, years, and half a year, and when this time shall be expired; that is, as learned Divines think, when so many years shall be ended as those days are, taking the beginning of our reckoning from Michaels Trophy; then saith our Apostle • shall the kingdoms of the world become the kingdoms of our Lord, and of his Christ, and he shall reign forever and ever, Rev. 11.15. Whereby it should seem, that the Church is yet in the Wilderness, and that the promised happiness of the ample and flourishing glory thereof before the end of the world, is yet to come. My last reason shall be from Rom. 11. where St. Paul speaking of the future restoring and calling of the Jews, saith it shall be when the fullness of the Gentiles is come in; I would not (saith he) that ye should be ignorant of this Mystery, &c. ver. 25. Now because the Jews are not yet called, it followeth, that the fullness of the Gentiles is yet to come; and what should then this fullness be, but the fullness of the Gospels extent over all the nations of the world; which our Apostle, ver. 15. calls life from the dead? for if the casting away of the Jews, be the reconciling of the world, what shall the receiving of them be, but life from the dead? As if the Church of the Gentiles were as yet half dead, if it be compared with that glorious vigor and accession which shall come unto it, when the Jews shall be again received into favor. In brief, the fullness here spoken of, is either a fullness of grace, a fullness of extent, or a fullness of time. A fullness of time only it cannot be, because our Apostle saith, this fullness shall enter in; namely, shall enter into the Church of Christ; but this I see not how it can be spoken of a period of time. As for a fullness of grace and spiritual gifts, that was greater when St. Paul spake then ever it was since; and therefore if it be meant, it must be yet to come. And for the fullness of extent, it was as large for the number of Nations in the Apostles times, as it is now in ours, (for as for the American Christians, they are only so in name, being forced only to seem so by the Spaniards; ) whatsoever fullness then the Apostle here meaneth, is yet to come. I will add only one thing more, and so end this point; some think that St. Paul in this place hath reference unto that speech of Christ, Luke 21.24. where he foretells; That the Jews should fall by the edge of the sword, and be led captive into all nations, and Jerusalem should be trodden down of the Gentiles, until the times of the Gentiles should be fulfilled, or accomplished. But it seems to me, that the fullness of the Gentiles, and the fulfilling or accomplishment of their times should not be the same, howsoever they may be co-incident. It should rather seem that our Savior hath reference as to a thing known unto the Prophecy of Daniel, where the times of the Gentiles, or the times wherein the Gentiles should have dominion, with the misery and subjection of the Jewish Nation, are set forth in the vision of a four-fold image, and four beasts, which are the four Monarchies, the Babylonian, Persian, Greek, and Roman. The first began with the first captivity of the Jewish Nation, and through the times of all the rest they should be in subjection, or in a worser estate under them. But when their times should be accomplished, then saith Daniel, The Saints of the most high God shall take the kingdom, and possess the kingdom forever and ever; that is, there shall be no more kingdoms after it; but it shall continue as long as the world shall endure. Three of these Monarchies were past when our Savior spake, and the fourth was well entered. If then by Saints there are meant the Jews, which we know are called the holy people, in that sense their country is called the holy Land, and their City in the Scripture, the holy City, viz. relatively; then is it plain enough what Daniel's and our Savior's words import; namely, a glorious revocation and kingdom of the Jews, when the time of the fourth Monarchy which then remained, should be expired and accomplished. But if here by the Saints of the most High, are in general meant the Church, yet by co-incident of time, the same will fall out on the Jews behalf; because St. Paul saith, that at the time when the fullness of the Gentiles shall come in, the Jew shall be again restored. For a conclusion; the last limb of the fourth Monarchy is in Daniel, The horn with eyes, which spake proud things against the most High, which should continue a time, times, and half a time; that is, a year, years, and half a year. In the Revelation it is, the beast with so many heads and horns, full of names of blasphemy, which was to continue forty two months; the same period with the former, which was expressed by times and years; and the same time with 1260. days of the Churches remaining in the Wilderness. When these times, whatsoever they be, shall be ended, then is the period of the times of the Gentiles, and of the Jews misery, whereto our Savior seems to refer in the Gospel. Then by St. Paul, shall the fullness of the Gentiles enter in: Then, saith St. John, shall the kingdoms of the earth be the Lord's, and his Christ's: Then saith Daniel in the former place, chap. 7. shall the kingdom, and dominion, and the greatness of the kingdom under the whole heaven, be given to the people of the Saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.

SECT. II.

The second place in the New Testament is, Luke 1. ver. 31, 32. And behold thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. And he shall be GREAT, and shall be called the son of the Highest, and the Lord God shall give unto him the THRONE of his FATHER DAVID; and he shall reign over the house of Jacob forever, and of his Kingdom there shall be no end.

[§. 1] ON which words, observe first, that this place is taken out of Isa. 9.7. (before discussed *) of giving to Christ the throne of his father David, which is not yet fulfilled. For,

[§. 2] Observe secondly, That Christ's coming in his Incarnation was a state of the greatest humility that could be, Phil. 2.7, 8. and that from his birth to his ascension, saving but to a few, radiating for a minute in his transfiguration to three of the Apostles ( Matth. 17.1.) and his appearing to the rest of his Disciples after his Resurrection, and ascending up in their sight, Acts 1. And therefore though these words are spoken by the Angel, upon occasion of his Incarnation, yet are they not applied by the Angel adequatly to set forth his state of Incarnation, but rather antithetically extended to carry the mind of Mary, &c. far further, as thus; That though this Jesus shall be conceived in thy womb, a mean woman (in comparison of the visible glory of the royal races of Princes) yet this Jesus shall be no mean person, but shall be GREAT, and shall be called the SON OF THE HIGHEST, and shall have the THRONE of his father David, and shall REIGNE over the house of JACOB forever, &c. which things were never fulfilled all the time of his Incarnation, to the day of his Ascension. Nor was that the time so much as of the full revelation of them; but when the Apostles taking hint from these words of the Angel, and the like places of Scripture, asked our Savior, ( Acts 1.6.) a little before he ascended, Wilt thou at this time restore the Kingdom to ISRAEL (comprehending all the twelve Tribes, as doth the house of Jacob in the text) our Savior denied not the thing, but the revelation of it that time, saying (verse. 7.) It is not for you (viz. now, the words 〈 in non-Latin alphabet 〉 &c. are in the present tense) to know the times, or the seasons, which the Father hath put in his own power. But about seventy years after that his ascension, God gave the full revelation of it to Christ, to show it by an Angel unto John, who might write it to the Churches, Revel. 1.1. so that

[§. 3] Observe in the third place, that at Christ's first coming, viz. in all the time of his Incarnation, from his Birth to his Ascension, he was not in the throne of his father David, he was in the Manger, in the Mountains, more destitute then the Birds and Foxes, in a Crown of Thorns, in garments of scorn, on the Cross, in the Grave, and at last in Heaven, but never all that time in the Throne of David. The Romans all that time, and divers hundreds of years after, reigned over the Jews, Christ not having anything of David's visible corporal government (which was the notion of David's government, the High Priest bearing that which outwardly might be called Spiritual) yea when it was offered unto Christ, to be made a King, and to divide the portions between the Brethren, he refused it. Therefore,

[§. 4] Observe fourthly, That the beginning of that Kingdom of Christ which shall be forever, that is, after which no Kingdom on earth succeeds (as often hath been expounded) was not yet begun. For after Christ's ascension, from that day to this, other Kingdoms on earth over the Jews did succeed, viz. the Romans, Sarazens, and Turks. Why the mere spiritual Kingdom of Christ cannot be here understood, we have already given unanswerable reasons (as we conceive) afore, when we paralleled this place with Isa. 9.7. and why this Kingdom cannot be in Heaven at the ultimate end of the world, the reason is at hand; because then Christ shall deliver up the Kingdom to God the Father, when he shall have put down ALL rule, &c. and the son himself shall be subject to him, &c.

SECT. III.

The third place in the New Testament for the said visible glorious state of the Church on earth yet to come, before the universal Resurrection, is in Luke 21.24. And they (the Jews) shall fall by the edge of the sword, and shall be led away captive into all Nations, and Jerusalem shall be trodden down of the Gentiles, until the times, ( Gr. 〈 in non-Latin alphabet 〉 opportunities) of the Gentiles be fulfilled ( Gr. 〈 in non-Latin alphabet 〉 filled up.

OBserve first, that our Savior speaking of the two Tribes, that had been now returned from Babylon above five hundred years, that they shall be led away captive in all nations, must of necessity mean another, and a more dispersing captivity, (following that) which was begun by Titus, Son of Vespasian (the Roman Emperor) burning both Temple and City, selling an hundred thousand Jews, besides the slaughter of eleven hundred thousand, about forty years after the ascension of Christ, as Bucholcerus, and Josephus affirm; prosecuted by Aelius Adrianus (the Roman Emperor) about an hundred years after Christ's ascension, at which time the said Aelius Adrianus buried Jerusalem in its own rubbish, and gave it to other Nations and Gentiles to inhabit, calling it after his own name Aelia; promoted yet further by the Saracens, making fearful desolations in Judea about a thousand and nine years after the Incarnation of Christ, and at last this scattering of those two Tribes into all Nations is perfected by the Turks dominion over them, from about the year one thousand three hundred after the Incarnation of Christ to this day, whereby they are dispersed (as our Merchants and Travelers find them) into all Countries and Nations; therefore the deliverance of the Jews which is to follow this scattering, intimated in the word until, is not yet fulfilled, and till then the glorious state of the Church on earth to be made up of Jews and Gentiles cannot exist, as we have often heard afore out of the Prophets.

Observe next, that the Jews must continue thus scattered into all Nations, UNTILL the opportunities or seasons of the Gentiles be filled up, or completely made up; which was not done in Paul's time, Rom. 11.25, 26. for as it is there added, when the fullness of the Gentiles shall come in, ALL ISRAEL SHALL BE SAVED by a Deliverer that shall come out of Zion, turning away ungodliness from Jacob, according to covenant; which as it is no opportune business for the ultimate Judgment, so it hath not had its opportunity hitherto to be fulfilled upon earth; as it is apparent before our eyes in the Non-conversion of the Jews, and the non-preaching of the Gospel to all Nations of the Gentiles, before discussed.

Observe lastly, that this trampling of Jerusalem by the Gentiles is computed by the Holy Ghost, Rev. 11.2. to continue forty two Moneths, that is (verse. 3.) one thousand two hundred and sixty days, that is, years, to commence from the time that Antichrist should have that same 〈 in non-Latin alphabet 〉 (as some Copies read it) i. e. power or authority to do, or act, as Antichrist; as Antichrist grown up to act. Or 〈 in non-Latin alphabet 〉 (as other Copies read) that is, power or authority to make war. Now if we take the eldest account, viz. from his power to act or do; this cannot well commence higher then from the removing of HIM THAT WITH-HELD and LETTED the revealing of Antichrist, 2 Thes. 2.6, 7, 8. That is, the laying low of the Roman Emperor, Anno Dom. 410. by Alaricus King of the Goths taking and spoiling Rome, and exposing her by this weakening, to future depredations by the Vandals, &c. And therefore the most learned Elias Reusnerus boldly takes the beginning of the compute of the 42. Moneths from that same time; which if granted, infers that these 42. months, or 1260. days of years, that is, 1260. years, then taking their beginning, are not expired till the year 1670. Reusner gives us both the brief of the History, and the exact account, in his Isagoge Historica, at the year 410. of the Infancy of Antichrist. If we take the younger or latter account, viz. from the power of Antichrist to make war, and fix the beginning thereof (with the greatest probability, as to that, among the learned) upon Pope Hildebrand, alias Gregory the seventh, who was the first (saith Helvicus )

That excommunicated the Emperor, and arrogated to himself the power of appointing and setting up the Emperor, enfolding (as Reusner carries on the story) the Roman Empire in all manner of seditions and civil Wars, excommunicating Henry the fourth, Caesar;

making him attend bare-foot at his Palace gate in sharp winter, arming the Nobility of Germany against him, absolving them from their allegiance; I say, if we fixe the beginning of Antichrists power to make war upon this. Hildebrand, then it will be far longer ere the 1260. years will be run out; the said Hildebrand so ruffling in his power not till about the year of Christ 1070. to which if we add 1260. we make up a far larger reckoning then the former, and so much farther from fulfilling; whereas this our context affirms, ver. 28. that when that time of trampling shall be fulfilled, the Jews redemption draweth nigh. Which must be fulfilled afore the ultimate Judgment (the time of that Judgment being inconsistent with these things) or else it cannot be fulfilled at all. Therefore as sure as God cannot lie, this is yet to be fulfilled.

SECT. IV.

The fourth place is in Luke 22.28, 29, 30. Ver. 28. Ye are they which have continued with me in my temptations. Ver. 29. And I appoint unto you a kingdom, as my father hath appointed unto me. Ver. 30. That ye may eat, and drink at my Table in MY Kingdom, and sit on Thrones, judging the twelve Tribes of ISRAEL.

[§. 1] IN the first place let us not forget that ancient true rule, Non est a literâ seu propria scripturae signification recedendum, nisi evidens aliqua necessitas cogat, & scripturae veritas in ipsâ literâ periclitari videatur. i.e. We are not to depart from the Letter, or proper sense of the Scripture, unless some evident necessity compel, and the truth of the Scripture seem to be endangered. Now there is no such necessity lies upon this Text to recede from the literal sense thereof. For by a literal and Proper interpretation of this Text, neither is the truth of this, nor of any other place of Scripture, nor of any of the Articles of our faith in the least endangered, as we shall see more abundantly when we come to answer objections against our Thesis. Mean while take notice, that there are many grave, godly, learned men, not only in our Nation, but in other Countries, who while they do not yet take up this opinion as their own, do yet notwithstanding ingeniously confess, that it is a very harmless opinion.

[§. 2] Note in the second place, that there is a great importunity, if not necessity, incumbent on this Scripture, to understand it (at least in the general) according to the letter. For

. 1. Therein is promised, as a peculiar reward to them that had endured temptations with and for Christ, that he hath appointed to them a kingdom, yea, HIS kingdom, ver. 29, 30, with which, let the studious reader diligently compare Revel. 11.18. Rev. 20.4. which tribulations or temptations all Converts that live on earth to any maturity of age (to profess their godliness in life and conversation) do more or less undergo on earth, Act. 14.22. And therefore it is here promised that they shall be rewarded on earth, as we have, and shall abundantly demonstrate. But if there be no such estate to be fulfilled upon earth, but only a state of glory in the supremest Heaven, then all the Elect dying in their infancy (to whom also the Kingdom of Heaven belongs, Mark. 10.14.) who never endured any temptations, &c. shall have as much privilege (viz. the fullness of ultimate glory) as those that have endured most and longest in temptations; which seems contrary to the Text, which holds forth a peculiar eminent prerogative, to them that endure temptation, with, and for Christ: compare Rev. 20.4.
. 2. Christ appoints unto them a kingdom, as his father appointed unto him a kingdom: But the father appointed unto Christ no kingdom in ultimate glory, in the supremest heavens (which as on all hands tis agreed, follows the ultimate judgment) for then and there Christ lays down all his Kingdomship, Kingship, or reigning, 1 Cor. 15.24. & 28. And it is most improper to say, the Saints, the Members reign, when and where the head Christ himself (a • Christ) doth not reign. Besides, reigning in and over a Kingdom, implies by an inference from relations, that some are subjects to them in that Kingdom, being brought under subjection to them; but in the highest heaven there is nothing made subject to them. If the Angels ministration be not at an end when the Church is perfected in glory, yet they are said only to be servants for the Church, but not subject under the Church, at their command, being subject under Christ alone, Heb. 1.6.13, 14. But if Christ, according to that fore-quoted place, 1 Cor. 15.24.28. doth then lay down all his power and authority, we cannot understand how the service of Angels should be thence-forward continued; but in the glorious estate on earth the Saints have all the Creatures, and men that truly believe not, subject to them, according to the many Prophesies afore alleged and opened. As for the Spiritual Kingdom of Christ, believers were in that in all ages by past, and therefore that could not be the meaning of this Promise, and Prophesy given forth by our Savior in this text. Besides, the Spiritual kingdom of Christ is the kingdom of patience (as Saint John often intimates) where the Saints endure those temptations Christ mentions, and so cannot signify the kingdom of reward which Christ promiseth to that enduring.
. 3. Eating and drinking are unsuitable expressions, to signify supernal eternal ultimate glory, but very suitable to express Christ's glorious Kingdom ou earth yet to come, as we have before opened
4. By the order of the words the Saints must first be in the Kingdom, and then sit on Thrones and judge the Tribes of Israel. But in the Spiritual kingdom of Christ they had not so done, nor doth Christ's speech relate to past, but future; and in the supremest ultimate glory there is nothing to be judged, neither persons nor things.
5. Christ promising emphatically that the Saints should sit on Thrones in HIS Kingdom, cannot be applied to the supremest ultimate glory, in which Christ hath no Kingdom, but lays down all, 1 Cor. 15.24, 25.

Therefore this Kingdom here meant, is yet to come before the ultimate Judgment, and the state of glory is to succeed that.

SECT. V.

The fifth place in the New Testament is, Acts 1.6. & 7. When they were come together they asked of him, saying, Lord, wilt thou at this time restore again the Kingdom to Israel? And he said unto them, it is not for you to know ( or as it is in the Greek, it is not of you to know) the times, or the seasons which the Father hath put in his own power.

[§. 1] WHat formerly hath been spoken on this text by others; see before in Page 33. §. 3. where they assert, that the Kingdom here inquired after, signifies a Kingdom to be on earth after Christ's resurrection, afore the ultimate Judgment.

[§. 2] And see it plainly in the text, that though Christ's Spiritual kingdom in the height of it by John, and Christ's ministry, in a New Testament exaltation had been now in being these four years past before the putting of the question in the text; and the Apostles were fully informed of the state of ultimate glory, by the tenor of all the Scriptures, yet they expect another kingdom, viz. one to be restored to ISRAEL, yea to the TWELVE Tribes of Israel, for as much as at present only the two Tribes were at, and about Jerusalem, and they under the power of the Romans, the other ten being in captivity in foreign Nations.

[§. 3] Note further, that Christ doth not deny the thing, but only the manifesting of it, and at this time; even as he speaks in the present tense, IS not, not it SHALL not:

[§. 4] And therefore the Apostles then present were not by this beaten off from expecting it, but rather went on preaching it, Acts 3.21. largely opened afore, pag. 96. Sect. 7. pag. 165. . 3. and 2 Pet. 3. (discussed Book 3. chap. 2. sect. 51. §. 2.)

[§. 5] Yea in process of time, after Christ's ascension, Christ did fully reveal to John the Apostle in several Visions, the thing and the time thereof, Revel. 1.1. the particulars whereof we have abundantly discussed upon several Chapters of that revelation , and shall more hereafter,**.

Lastly, if Christ had here meant either his Spiritual kingdom, or the kingdom of ultimate glory, he would not have been shye to declare those unto them, having been always free to preach and manifest them from time to time to all his Disciples. See John 14. &c. to the end of the seventeenth Chapter, and often elsewhere.

SECT. VI.

The sixth place in the New Testament is, Rom. 11.25, 26, 27. verse. 25. For I would not brethren that ye should be ignorant of this mystery (least ye should be wise in your own conceit) that blindness in part is happened to Israel, until the fullness of the Gentiles come in, verse. 26. And so all Israel shall be saved, as it is written, there shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob, verse. 27. For this is my Covenant unto them, when I shall take away their sin.

[§. 1] THe Apostle would not have the Roman, or any Gentile Christians ignorant that blindness is happened to the Jews but in part, and for a time, least they should be wise in their own conceits; that is, applaud themselves, and despise the poor Jews, for their blindness touching the Messiah, as most do, most sinfully to this day.

[§. 2] The Mystery is, that after the time that this partial blindness is over, which is to period when the fullness of the Gentiles shall be converted and brought in, ALL ISRAEL shall be saved, according as it is written, viz. Isa. 59.20. which place we have afore opened, with some short collation of this, Rom. 11.25, 26, 27. See pag. 219. Sect. 22.

[§. 3] Doctor A • stead (a learned Professor, or public Reader beyond the Seas) hath upon this text of Rom. 11. these words,

Apostolus hoc loco docet, &c. That is, The Apostle teacheth us in this place, that the Jews should so long remain in their blindness and calamities, as till the fullness of the Gentiles should come in; that is, till the rest of the Nations should flow in unto the Gospel; for then it shall come to pass that all Israel shall be saved; and this the Apostle calls a Mystery, and that not unfitly. For this is that Prophetical secret so often pressed by the Prophets, of which Paul would not have the Gentiles ignorant, least they should despise the Jews, as cast off forever.

Thus Alsted.

[§. 4] Doctor Prideaux in his Oration of the calling of the Jews (Sect. 6.7.) argues notably,

No sense or interpretation to become or fill up such an Apostolical Phrase, as to name the saving of Israel a MYSTERIE, but universalem, sive nationalem Judaeorum conversionem; that is, The universal or national conversion of the Jews. And saith he, Accommodatiùs ad textum, qui talem urgent vocationem; that is, They speak more accommodatedly and suitable to the Text, who urge such a conversion. And a little after reckoning several opinions about the fullness of the Gentiles, and the salvation of the All of Israel, he saith, Rectiùs igitur all • i post deletam Romanam Idolomaniam, &c. That is, therefore others rightly think that after the Roman Idol-madness is extinguished, and the blasphemies of Mahumetisme removed out of the way, the Jews shall lift up their eyes unto the Mountains of the Scriptures, from Whence the Spirit inwardly illuminating them, they shall attain light and salvation.

And after, the Doctor argues several things about it, and brings in a great roll of ancient and moderne Writers of the aforesaid opinions.

[§. 5] Mr. Maton gives another touch upon this Mystery, viz. who comparing Isa. 66.8. with this text of Romans, to explain the saving of all Israel upon the coming in of the fullness of the Gentiles, saith thus;

The saving of all Israel at that time must be a very famous and wonderful thing, because as it is in that sixtieth of Isa. ver. 8. it shall be done with such a trice, as if a Nation were borne at once, and it is fitly called by the Apostle, a Mystery.

[§. 6] That which I have to say upon this text of Rom. 11. is only to apply the place to our present purpose, in these four observations. ##

1. That the Salvation the Apostle speaks of, must be of All Israel, of Israel the ten Tribes as well as of the two, and of the generality of all twelve that shall be surviving at the time of fulfilling this Prophecy; the salvation of a few hundreds of Israel, or of the all of Judah, will not adequatly answer to the comprehensive phrase of the text; but neither of these hath been yet fulfilled, as our eyes are witnesses.
2. That this salvation of the all of Israel must be, when the fullness of the Gentiles shall be brought in. But we see not yet the manner, or the means in any forwardness; the Gospel is not yet promulgated to many and mighty Kingdoms of the Gentiles, in the East and West Indies, or under the Turk, Persian, and Tartar; much less hath the matter, the coming in of the fullness of the Gentiles been fulfilled. But on the contrary, Antichrist both Eastern and Western is yet standing, and standing in the way, and standing stiffly to oppose the salvation of the fullness of Jews and Gentiles, he being upheld by the Kings, and Potentates, and powers of the earth, who hereafter shall hate and ruin him, Revel. 17.16. and therefore this is not yet fulfilled.
3. The fulfilling of this Salvation of all Israel may not be made less, or laid lower then the unfolding of a great Mystery, both in regard of the time, manner, and measure; the saving of a few Jews now and then, here and there, is as a nothing to fill the mouth of this text, I mean to fulfill the words thereof; but this is so far from fulfilling (which if done, above all would convincingly unmaske the Mystery) as that generally all the Jews, and most of the universe of Gentiles are very ignorant of this Mystery.
4. That the fullness of the Gentiles, and the all of Israel must meet in effectual conversion, and center into a blessed union with the universal visible Church; For this text, and the thing therein contained, must be fulfilled, As it is written, and thus written; That there shall come out of Zion a Deliverer, &c. and must be fulfilled according to God's ancient Covenant. Now we have abundantly heard the Prophets made very plain to us, touching the Deliverer, and the future integration, and incorporation of Jews and Gentiles into one and the same universal visible Church; and touching the Covenant of God with the Patriarchs touching the matter, manner, and measure of their deliverance; and therefore neither is this fulfilled to this day.

And therefore we conclude that this text is not yet fulfilled, but • ust according to the truth of God be fulfilled, and that afore the ultimate general Judgment; for that is not a time for conversion of any, but of destruction of all unbelievers.

SECT. VII.

The seventh place in the New-Testament is, 1 Cor. 15.22, 23, 24 25, 26, 27, 28. verse. 22. For as in Adam all die, even so in Christ shall all be made alive. verse. 23. but every man in his own order; Christ the first fruits, afterwards they that are Christ's, at his coming. verse. 24. Then cometh the end, when he shall have delivered up the Kingdom to God, even the Father, when he shall have put down all rule, and all authority, and power. verse. 25. For he must reign till he hath put all enemies under his feet. verse. 26. The last enemy that shall be destroyed is death. verse. 27. For he hath put all things under his feet; but when he saith all things are put under his feet, it is manifest that he is excepted which did put all things under him. verse. 28. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.

[§. 1] WHat I have largely Commented on these words, for explication of the one hundred and tenth Psalm, all in order to our point in hand; see before , as worth while for the reader to consider: especially seeing that is premised, we have the less need to be large now, and so shall omit the repetition here of several considerable things there asserted.

[§. 2] M. M. On this place hath these words; first, he analyseth upon • hem in general thus;

Everyone must rise in his own order, Christ the First-fruits, after they that are Christ's; therefore not the Martyrs only: then cometh the end. What presently after his coming? No, but when he hath delivered the Kingdom to God the Father (meaning the ultimate end.) And when shall that be that he shall deliver up the Kingdom to God the Father? When he shall have put down all rule, and authority, and power: for he must reign till he (that is, God the Father) hath put all his enemies under his feet; which will be fully accomplished (where he plainly minds, as aforesaid, the ultimate end ) when the last enemy shall be destroyed, which is death. And when all things shall be thus subdued unto him, shall follow unutterable glory, the height of happiness: so he.

Which last clauses must warily be understood with this distinction; That the destruction of Death as an enemy to the Saints, and Christ's visible Kingdom on earth, of which we speak, is the beginning and introduction to Christ's and the Saints reigning in that Kingdom. For that Kingdom, and the thousand years of glory to Christ, and happiness to the Saints on earth, begins with the resurrection of the deceased Saints, Revel. 11.11, 12, &c. and Rev. 20.4, 5. (often explained afore.) But the putting an end to death, in the raising of the wicked unto the ultimate general Judgment, that it may no longer be an enemy to God's ultimate design of punishing the said wicked, body and soul, with everlasting punishment, is indeed the end, or period of Christ's reigning, Revel. 20.12. Secondly, our Author Commenteth on the general of this place of 1 Cor. 15: thus;

Paul's words (saith he) do clearly prove, that the reign of Christ as Man (of which alone we treat) doth neither begin before his second coming, nor extend it self beyond the last resurrection; and therefore cannot without a palpable contradiction be taken for the time when he shall give up his Kingdom to his Father; or for the time that now is. Betwixt which, and his Kingdom, our Savior in my conceit hath put an irreconcilable distinction, calling this, not the time of a Kingdom, but a time of temptation, that is, a time of persecution for righteousness sake, that thus fulfilling the rest of the afflictions of Christ for his bodies sake, which is his Church, they may at last wholly, and together in body and soul reign with Christ; but their bodies as yet shall be captive in the Grave. Or, shall the Saints that are found alive at his coming be exempted from that his Kingdom? For if he shall reign till then, and then give up his Kingdom to his Father, they are exempted. But if, as our Apostle shows here, his reigning begins not til his coming (viz. his second coming) then at that time the living and dead in Christ shall wholly, and altogether reign with him on earth.

3. In particular our Author Paraphraseth on that clause, After they that are Christ's, thus;

These words (saith he) do show, that there is some distance of time between the Resurrection of them in Christ, and other men; or else it had been easy for the Apostle to have said, They that are dead, or they that are in the Grave. And if there shall be a precedency of time, then no doubt it shall be such a precedency of time as may bring some advantage, and honor to the Saints; and therefore not of a few hours, or days, but of a more notable continuance of many years. For if Christ shall descend for no other purpose, but to call men to Judgment, as there would be no need of distinction of time, so there could not well be any priority of time to distinguish their resurrection, because in that act both good and bad must be assembled before him at the same time; and the wicked doubtless should then be raised as soon to see his coming, as the just to meet and accompany him there.

To all this I have now but a few words to add (my former discuss, p. 166. excusing me here) and that is this; That the Apostle in this text hints to us three Physical resurrections;

1 The Resurrection of Christ, which the Apostle saith is past, verse. 20. and there, and ver. 23. calls it, the first fruits of the Saints Resurrection,
2 The Resurrection of the wicked also, called the end, verse. 24.

which also follows the second at a distance ( 〈 in non-Latin alphabet 〉 ) as the gleaning doth the harvest; and this succession is that which the Apostle calls (ver. 23.) order, each to rise in his own order, and it is a very distinct order; for as there hath been now above one thousand six hundred years since Christ's resurrection, and yet the Saints are not risen; so it will be a thousand years between the resurrection of the Saints and the wicked, as Saint John asserts, Rev. 20. (oft and much insisted upon afore.) And as at the resurrection of the Saints, death, as to them shall be destroyed, so at the resurrection of the wicked, life to them shall be destroyed, their living being worse then death, and therefore called the second death, which over the Saints shall have no power, because of the blessed life they are restored to, Revelations 20. and first twelve verses.

SECT. VIII.

The eighth place in the New Testament for the glorious state of the Church yet to come before the ultimate general Judgment, is 2 Cor. 3.15, 16, 17, 18. verse. 15. But even unto this day, when Moses is read, the veil is upon their heart. verse. 16. Nevertheless when it shall turn to the Lord, the veil shall be taken away. Vers. 17. Now the Lord is that Spirit, and where the Spirit of the Lord is there is liberty. verse. 18. But (or, and, or truly) we all with open face beholding, as in a glass, the glory of the Lord, are changed into the same image from glory to glory, even by the Spirit of the Lord.

[§. 1] IN this Text three things are evidently asserted concerning the Jews.

1. What their present Spiritual condition was in Paul's time, viz. That even to that day when Moses was read, the veil was upon their heart. In verse. 13. the Apostle had said, Moses did put a veil over his own face, that the children of Israel could not steadfastly look to the end of that which is abolished, according to Exod. 33.32, &c. to the end of the Chapter, where you have the thing, manner, and the end thereof. So that hereby are signified two veils, (the one typifying the other) one upon the thing beheld, another upon the beholders; so that through Moses (representing the ministration of the Levitical Law) the Jews could not look unto Christ (representing the ministration of the Gospel.) For saith the Apostle, 1. There was a veil of material types, viz. of Blood, Sacrificing, Washing, &c. covering and concealing the shining, that is the Spiritual meaning, and Gospel glory of Moses Law. 2. The veil of sense, upon, or over the hearts of the Jews, that whiles they made use only of their senses, to discern the things of Moses Law, their apprehension was terminated at that which was only sensible, not reaching to that which was spiritual; and so the Divine Evangelical meaning was kept from entering into their hearts, and so they rested in the material gross service, and made no spiritual conclusions and applications concerning Christ. And this saith Paul is the condition of the generality of the Jews to this day. Compare Rom. 11.25. especially Rom. 9.31, 32. asserting there, that the Jews attained not righteousness, because they sought it not by faith (viz. in Christ, the sense and sum of the Levitical Law) but AS IT WERE (he saith not really, or altogether, but as it were) by the works of the Law, because in resting on the outside, and acting of Leviticals, they turned those Leviticals (in their true intent and meaning Evangelical) into works of the Law. As if a man rest upon the opus operatum, the labor, and mere deed done of the Evangelical duty of prayer, praise, &c. he turns that duty into legal.
2. What their future spiritual condition shall be at the time of their call, viz. when their heart is turned to the Lord (the Pariphrasis of Conversion) the veil shall be taken away; to wit, both veils. 1. That veil of Jewish worship, that as de jure it was taken away in the authority of it, upon rending of the veil at Christ's Passion; and defacto in practice as to the sacrificall part, at the destruction of the Temple by the Roman Titus, and Adrian, and fire from Heaven in the time of Julian, so also it shall be taken away, as to the Jews esteem, in the whole Mosaical Liturgy thereof. 2. The veil of sense over their hearts shall be taken away; so that by the Divine Illumination of the Spirit they shall look through and beyond sense, and carnal reason (thence derived) unto the spiritual mind, and meaning of all the Law of Moses, viz. unto the Gospel, and Christ Jesus, who is the spirit thereof; which is plainly expressed in the following words, now the Lord is that Spirit. That is Christ, as God is that Spirit, Joh. 4.24. and Christ, as Christ is the sum and marrow of the spirituality of the Gospel (as the Gospel is of the Mosaical Law) and he hath the spirit above measure, and sends the spirit to enlighten, and enliven, and allure them to the embracement of him. For Lord in the New Testament phrase oft signifies Christ, and Spirit often signifies spirituality, and the spiritual sense, and way of the Gospel, and the communication of the efficacy of the Spirit, as many instances might be given, but for tediousness. It is added, Where the Spirit of the Lord is, there is liberty; That is, when the Lord is spiritually in the heart, there is spiritual liberty; that the Jews shall neither look at, nor rely upon the Letter, Character, or outward acts of Judaical services; to which sense, and (from thence) carnal reason held them in a kind of bondage, as thinking the command bound them, and the threat awed them, mainly to that. The Law indeed obliged them to an actual performance of all the material Levitical services, whiles in force, but even then it was their sensuality, and carnality that held their apprehensions in bondage, and within those stinted bounds that they could not look further, so that for want of the addition of Gospel knowledge, faith, godliness, &c, they could not see afar off. But were short sighted, as Peters phrase is. But where the spirit of the Lord is in the heart by grace, there they will find a liberty of apprehension, to look to the spirituality of all worship; a liberty of action, to act more with the inward graces, then with the laboursomnesse of the body; and a liberty of confidence, to rely upon the object, the things, viz. Christ held forth in the Gospel, and not on the outward for me of worship.
3. What their estate both corporal and spiritual shall be from that time forward till ultimate glory comes, when the veil is taken away, and that liberty restored in lieu thereof, viz. it shall be very glorious, when WEE ALL, both Jews and Gentiles, with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the spirit of the Lord. The Verse is not to begin with But, as an Antithesis, or opposition to that afore, but with an And, as a Prosthesis, or addition of a further degree of attainment; so the Greek ( 〈 in non-Latin alphabet 〉 ) well bears, and so the sense requires; for at present there was never an ALL of Jews so beholding, and so transformed. Nor were the converted Gentiles yet so glorified with that divine Metamorphosis (as the Greek signifies) And the Jews must not be excluded, because the Apostle a Jew, speaks in the first person plural, We, including himself: and the converted Gentiles must not be excluded, because he writes these things to the converted Gentile Corinthians. So that this verse is knit on the former rather as an ex • gesis, & auxesis, an illustration and amplification, then as an antithesis, or opposition to the former verse, It is true, that this last verse is part of an Antithesis to the Jews blindness, but not to their spiritual sight and liberty; but then that Antithesis began higher a good deal, viz. ver. 16. Nevertheless when it shall turn to the Lord, the veil shall be taken away, &c. and so the Apostle falls first upon the discourse of the Jews future spiritual condition, and then from thence ascends higher in the last verse to their and our future visible glorious condition, which on earth is to follow that spiritual condition. For the plain sense of the whole is as if the Apostle should have said; The poor Jews at present are blind-fold for the general, with a double veil (as afore explained, as they are to this day.) But when they shall be converted, those veils shall be taken away (though to this day they are not.) Now the Lord is that Spirit, and where-ever he is in any of our hearts, whether we be Jews or Gentiles, there is liberty, liberty of spiritual sight, and liberty of Gospel worship, freeing us from the numerous burthensome Levitical considerations, and observances, and performances; so that we do see Jesus Christ (the sum, spirit, and quintessence of all divine Laws.) And, or furthermore, we all with open face, beholding as in a glass, the glory of the Lord, we are transformed into the same image from glory to glory, even as by the Spirit of the Lord, or, (as the Greek 〈 in non-Latin alphabet 〉 well bears, and our Translators assent in the Margin) by the Spirit the Lord; as if the Apostle speaking of an higher matter, would speak in an higher phrase meet to correspond to that matter.

Now as the two former verses are not yet fulfilled to the Jews, as to conversion, so nor is this last to Jews or Gentiles (though converted) as to that transformation it here expresseth, meaning at the great restauration; to which this text hath, I conceive, a special eye.

[§. 3] We will argue it, first from the coherence of this verse with those going afore, which plainly is this; that whereas the whole precedent discourse of the Apostle is concerning the general call of the Jews, from under that universal vayling that was upon them; mentioning the liberty they should attain to (which liberty is a word so comprehensive, that it is used by the Apostle in part, Rom. 8.21. to describe that great state of the restitution of all things ) the Apostle cannot be conceived to contradict that discourse, or to detract from it, but rather to heighten it. Even as it is agreed on all hands, that confess the general call of the Jews, that then will be a most glorious time on earth. And accordingly the Apostle mentioning afore liberty in the seventeenth verse, here in this eighteenth verse he adds to it glory, and in relation too unto the Sons of God, so as to make up that glorious liberty of the Sons of God, which the Apostle gives forth in that, Rom. 8.21. as the description of the restitution of all things.

[§. 4] Secondly, we will argue from the substance of the text, scanning it almost term by term; which though, we deny not, includes conversion and sanctification by way of a necessary supposition, yet it transcends higher into a large prospect of the great Restauration. For,

1. There is a great emphasis in the WEE ALL, even as the Apostle, Rom. 11.26. having said, Blindness in part is happened to Israel concludes, but all Israel shall be saved. So here having said, ver. 13. The children of Israel could not steadfastly look to the end of that which is abolished; now he asserts, but we all with open face beholding the glory of the Lord, &c. are changed, &c. For it were wonderfully strange, if the Apostle wholly discoursing afore of the conversion of the Jews should make his conclusion an exclusion of the conversion of the Jews. As on the other side (as we said) the Apostle writing this to the Gentil-Corinthians, and at last draws up all into an ALL WE, must needs include all converted Gentiles, and so the time of conversion of the generality of both must imply a glorious time, according to all the Prophets afore opened.
2. Although the word to behold be in the present tense, yet it is in a participle ( 〈 in non-Latin alphabet 〉 ) beholding; noting a continuance of time, and action in that time, and so in effect signifies a future. Even as in common speech in our, and other vulgar Languages we express a future by a present, v. g. we are now (say we) miserable, but dying in the Lord we are happy.
3. Beholding as in a glass. The Greek is all but one word (expressed immediately afore) to signify beholding, and beholding in a glass; and therefore seeing our Translators were pleased to be so over-punctual in following the composition of the word so close (the Apostle intending only an open clear sight, as the next words with open face show, as the use of the word is, to signify the apprehending of a thing with a full imagination) they might have dealt fairly, to have expressed what glass the composition of the word signifies, which is there as much express, as glass; for surely glass is not here intended as a sight-darkening glass, as a glass window is some darkening to our eye, in looking through to the object, Cant. 2.9. but a light reflecting, or a bright-representing, yea lively presenting glass, as Spectacles, Perspectives, and Looking-glasses manifest the object more plainly. And if we should pursue the Metaphor in the notion of a Looking-glass, which is most ancient, and more to the proper Idiom of the composition of the word, it would rather brighten, then obscure the state the Apostle means, and we expect; for first, a Looking-glass infallibly supposeth the person nearly present. 2. It represents the person plainlier. 3. By reflection and refraction it makes all shining glory as that of the Sun, Fire, Diamonds, &c. the more to return their radiation upon us with a sparkling glare. All which notably suit to set forth Christ's presence, and our extraordinary beholding of him, in the time of the Churches glory on earth, as the cause thereof. We cannot see then perhaps the Deity immediately, but we shall then Behold that Suu of the God-head, ( Psal. 84. 11.) in the glorious Body of Christ (as the Apostles phrase is) as in a Crystal Lantern. If Moses face so shone by his standing forty days and nights under the beams of a vision of God ( Exod. 34.29.) how much more gloriously shall the Body of Christ radiate, not only by his presence with God in the utmost glory above one thousand six hundred and fifty years, but principally by his Hypostatical union with God himself; the time being then fully come, for him fully to radiat ( Malac. 4.2.) according as his transfiguration had prefaced ( Matth. 17.) how glorious it should be. If Stephens elevated soul, through the operation of God, saw (he being now on earth) the Son of God in heaven, standing at God's right hand (to give way whereunto, the heavens were made to open ) and Stephens face appeared like the face of an Angel, Acts, chap. 6. & chap. 7. how gloriously shall Christ shine, and we be radiated upon, into a glorious aspect and hue, or unto transformation into glory, at the time we contend for? At present, we see darkly through the glass of material Ordinances, and the dim eyes of imperfect and mixed graces, (1 Cor. 13.12.) though in comparison of Moses veiled, God may be said now, (as in 2 Cor. 4.6.) to shine upon our HEARTS in the FACE of Christ; but hereafter upon the appearance of Christ, at the coming in of the fullness of the Gentiles, and the call of the Jews into one universal visible Church, God will shine forth most gloriously through the WHOLE PERSON of Christ, upon OUR WHOLE PERSONS, so that we shall be like him in glory, Phil. 3. 21. and we shall know as we are known, 1 Cor. 13.12. we shall put off all corporal imperfections, and shall apprehend him as well perfectly by our senses, as by our graces, as will appear more by that which follows. For,
4. We shall behold him with open face, or unveiled countenance, or uncovered, or unmasked persons (as the Greek comprehends all) and this being spoken indefinitely, and unlimitedly, either to the beholder, or thing beheld, it is safest to take in both, answerably opposing the two veils afore; so that 1. All we Jews and Gentiles, that shall partake of this glorious state on earth, shall behold with uncovered senses, with uncovered reason, with uncovered graces. Our eyes and minds shall not be held, as Luk 24. that our Fantasy should pierce no further then sense, or that sense should apprehend extraordinary things in an ordinary notion. And our reason shall not be covered, nor cumbered with error, and mistakes, and sensible desires; and our graces shall not be blind-fold with inordinate carnal affections. 2. Christ shall be beheld as altogether uncovered, he shall not be covered as to be seen only in Aenigmaticall expressions (as the Apostles phrase is in the Greek, 1 Cor. 13. 12.) or in typical seals, as in receiving the elements of the Holy Supper, we are said to show his death till he comes, (1 Cor. 11.26.) or in the heavens (as now he is) or in a personal state of humiliation, as when he was on earth, in afflictions, and sufferings; but he shall be wholly uncovered, to be seen as he is, in his great glory (in that time of the Churches restauration on earth, at his appearance) as it is here said in the next particular.
5. Beholding the glory of the Lord. At his first coming we beheld his ingloriousnesse, Phil. 2. Isa. 53. After, at his transfiguration, some two or three saw a glimpse of a prelude of his glory. After that, a few saw, at his ascension, his entrance into supreme glory, Acts 1. But here WEE ALL, Jews and Gentiles in general, whosoever, and how many soever converted unto Christ, shall behold 〈 in non-Latin alphabet 〉 THAT SAME glory of the Lord.
6. And so behold as to be changed into the same image. A wonderful, and efficacious beholding, which shall transform the Embryon of the new Creature, conceived in the womb of the Soul, into the glorious Image of Christ, by beholding him in his glory, in this state on earth. The divine Plants of God in this new Paradise on earth, shall so see the Sun of righteousness, that they shall blossom, and flower, and fructify into like colors, stripes, an rays, as are in that Sun. We must (as the Greek 〈 in non-Latin alphabet 〉 signifies) be Metamorphosed, from our corrupt and inglorious image into the glorious Image of Christ. So this text. So again the same Apostle hath it, 1 Cor. 15.51, 52. The introductory both of the discourse, and of the thing leading to this change, in verse fifty one, begins at verse. 22. which we have laboriously opened afore but in the seventh Section immediately preceding. To which add this memorandum, that Paul expressly treats there only of the resurrection of Believers, as that at Christ's next coming: When, saith the Apostle, we shall not ALL sleep, but we shall ALL be changed. The dead shall be raised incorruptible, and we shall be changed. This corruptible must put on incorruption, and this mortal must put on immortality; then death is swallowed up. And this change is said to be glorious, verse. 49. As we have borne the image of the earthly, so we shall bear the image of the heavenly Adam, viz. Christ. Which suite to our present text in this, 2 Cor. 3.18. That we shall so behold the glory of Christ, that we shall be Metamorphosed, transformed into the same image. By which parallel ye perceive what the Apostle means by this transformation into the same glorious Image, viz. to our glorious state on earth at the first resurrection of the Saints, at Christ's next coming. At our first conversion, we have some spiritual inward change. Of this our Apostle made mention afore in this, 2 Cor. 3. viz. verse. 16. in that phrase of turning to the Lord. And verse. 17. in those words, where the Spirit of the Lord is, there is liberty. But in that clause in the last verse, of Metamorphosing into the same Image, some greater thing must be intended. For,
8. It follows, we must be changed into the same Image from glory to glory; which sounds of a future. For, from glory to glory, must signify more then a process from one degree of grace to another (as it is intended in Psal. 84. from strength to strength; and Rom. 1.17 from faith to faith, ) for though that be the beginning, and touched verse. 16. & 17. of this 2 Cor. 3. yet here the Apostle drives at the 〈 in non-Latin alphabet 〉 the exaltation of a Saint to his height, and must import that the former glory is suitable to the latter glory; which is true of personal glory on earth, at Christ's next appearance, that it is like to the latter, viz. ultimate glory, both glorifying the whole man; whereas the glory of our imperfect sanctification doth glorify only the inward man, and that too but in part. There is also a difference in the cause, as it is in the last clause, viz.
9. By the Lord the Spirit (as we touched the Translation afore) whereby it is plainly held forth, that whereas our inward glory of Sanctification in all the process thereof, is from the inward power of the Spirit of the Lord, our personal glory of soul and body at the said coming of Christ, is from his personal presence, transcendently, and efficaciously radiating on our persons to a change, and filling the earth with the beams of his glory.

Now weigh all together, and see whether the whole mind of this text can be terminated in our conversion, and sanctification, or can be wholly extended to ultimate and supremest glory! Or can be fixed upon that unsuitable time of converting Israel, at the day of the ultimate Judgment! And if not, then it is yet to come before the ultimate general day of Doome.

SECT. IX.

The Ninth place in the New Testament for the glorious state of all things on earth at Christ's next appearance, is Phil. 2.9, 10, 11. God hath highly exalted him (Christ) and given him a name above every name, that at the name of Jesus every knee shall bow, of things in heaven, and things in the earth, and thing under the earth, and that every tongue should confess, that Jesus Christ is the Lord, to the glory of God the Father.

[§. 1] WHat hath been said afore of this place, for opening the Prophet Esa. 45.14. and it self, See pag. 113, 114. and p. 215. l. 1.

[§. 2] This a glorious time on earth (express in the Text) when it shall be fulfilled; but this is not yet fulfilled. For,

1. All things on earth do not submit to Christ (which is the sense of bowing the knee. ) But on the contrary, an hundred for one are openly against Christ, so that as the Apostle saith, Heb. 2.8. We see not yet all things under him. And Heb. 10.13. the Apostle saith long after his Ascension that he still sits in heaven, expecting till his enemies be made his footstool.
2. All things under the earth, viz, the infernal Spirits do not universally and actually subject to him; that is, they are yet permitted of God to act against Christ's Kingdom; but they must be made universally, and actually to forbear opposing Christ's Kingdom, Revel. 16.17. The seventh Vial is poured out upon the air; that is, upon the Prince of the air (the Devil) and on his retinue. How? Why Christ shall bind him for a thousand years, &c. Revel. 20.1, 2, &c.
3. Much less to this day doth every tongue, or the generality of all tongues, confess that Jesus Christ is the Lord, TO THE GLORY OF GOD THE FATHER; when as most either do not name him, or name him profanely, or blaspheme him.
4. Paul tells us in another place, viz Rom. 14.10, 11. (discussed also afore touching the meaning ) That this bowing to Christ is not fulfilled till Christ shall sit in Judicature on his Seat of Judgment; but this begins not till the first Resurrection, Rev. 20.4, &c. compare it with Revel. 11.15, 16, 17, 18. mean while Turk, and Pope, and Heathens extremely domineer.

[§. 3] This truth hath not been discovered from these two places of Rom. 14. and Phil. 2. as yesterday; but judicious Calvin long since did assert from the collation of both places together, that this genuflexion, and submission to Christ is not fully fulfilled till Christ's next coming.

[§. 4] Now this cannot be deferred to the ultimate general Judgment, for then is no time for confession and submission to the glory of God the Father, but a silent bearing of Judgment by them that despised Christ, and so Christ resigns his kingdom.

SECT. X.

The Tenth place in the New Testament of the glorious state of the Church yet to be on earth, is in Revel. 2.25, 26, 27, 28. ver. 25. Hold fast till I come. Ver. 26. And he that over-cometh, and keepeth my works unto the end, to him will I give power over the Nations. Vers. 27. And he shall rule them with a rod of Iron, as the vessels of a Potter they shall be broken to shivers, even as I have received of my Father. Vers. 28. And I will give him the morning Star.

[§. 1] ALthough in our last English Translation the former part of the twenty seventh verse be read with a Parenthesis, yet not so in Stephanus his best Greek edition in Folio, nor in Beza's Greek or Latin, nor in our former English Translation. The continued speech in the third person throughout the twenty fifth and twenty sixth verses, and former part of the twenty seventh verse, and the distinguishing turn to the first person in the latter part of the twenty seventh verse, makes it plain enough that these Promises are made to the Believer that keeps Christ's works to the end; even as Christ goes on in the twenty eighth verse, promising him the said Believer, that he will give him the morning star. So that it is the said Believer, that shall under Christ, by the donation and assistance of Christ, have power over the Nations, and rule them with a rod of Iron, till they be broken as a Potters vessels, to whom he will give the morning star. That which perhaps made our last Translators put in the said Parenthesis, was the agreement of the words they included, with those Psal. 2.9. (quoted by them in the margin) spoken of Christ. But it is a sure rule, Subordinata non sunt contraria, subordinate things are not contrary; and that other, Qui facit per alium, facit per se: That he who causeth others to do a thing, doth it himself. If Christ by his Saints over-power the Nations, and rules them with a rod of Iron; Christ himself over-powers the Nations, and rules them with a rod of Iron. That which the Carpenter worketh with his tools, the Carpenter is accounted to work, or do. In this respect it is said in Dan. 7. ver. 13.4. That the Kingdom which is to succeed the four Monarchies is given to Christ. And verse. 22. & 27. it is said to be given to the Saints.

[§. 2] The sense of these words are obvious and plain, especially if we mind what hath been given in by way of explication afore, on Psal. 2. and on 2 Pet. 1.19. Suitably our new Annotations confess,

That hold fast TILL I COME (ver. 25.) signifies till Christ's second coming, GENERALL, or SPECIALL. Power over the Nations, signifies to JOYNE WITH CHRIST IN JVDGING THE NATIONS, &c. And that giving the morning star signifies Christ's giving the FULL FRVITION OF HIMSELFE.

We shall further give the explication of this Scripture in the application thereof. Which application is,

That this Scripture is not yet fulfilled, as may appear in the distinct consideration of each particular thereof.

1. It is express in the twenty fifth verse, Hold fast TILL I COME, spoken by Christ near an hundred years after his Incarnation. But Christ never came since that.
2. It is said in ver. 26, 27. That to them that hold fast till he comes, he will give POWER OVER THE NATIONS, to rule them with A ROD OF IRON, and to BREAKE THEM IN PEECES as a Potters vessels. Which words import a Corporal breaking, not a Spiritual; as the Iron Scepter of force is distinguished from the golden Scepter of the Word. Now this was never yet fulfilled in the general, but rather contrariwise hitherto, the Nations break the Saints, and Churches, as we have often given a large account from History, and experience.
3. That of Christ's giving the morning star, what can it be but the appearance of Christ again? especially to the Jews, according to 2 Pet. 1.19. before expounded. For as the converted Gentiles Spiritually considered are said to be, not in the night, but in the day, 1 Thes. 5.5. The unconverted Jews are in the night, and in the dark, Rom. 11.25. Therefore this morning Star, the Sunnerising (mentioned to this very particular, Malac. 4.2.) must of necessity signify Christ's personal appearance; which Christ hath not yet fulfilled to this day. Therefore yet to come.

And this text must be fulfilled before the ultimate general Judgment, because then is a total destruction, not an appearance for conversion of them that are found in unbelief. Then is the Saints full enjoyment of utmost glory, not their striving with the Nations. Then Christ lays down all power (1 Cor. 15.) therefore doth not put power into the hands of his people.

SECT. XI.

The eleventh place in the New Testament is, Revel. 3.21. To him that over-cometh will I grant to sit with me in my Throne, even as I also over-came, and am set down with my Father in his Throne.

[§. 1] WHat can we make of this Text, unless we understand the Saints (viz. sincere Souls, and cordial Christians, that persevere to the end) reigning with Christ on EARTH? As it is by and by added, chap. 5.10. which the four Animals, and twenty four Elders express in a Song of praise to Christ; Thou hast made us unto our God, Kings and Priests, and we shall REIGN ON EARTH. On which our New Annotations confess;

That this may signify the PROSPEROVS TIMES OF THE CHURCH UNDER CHRISTIAN KINGS AND EMPEROVRS, Dan. 7.27. (which place, as we have largely afore demonstrated, doth plainly signify the glorious state of the Church on earth yet to come) Psa. 37.11. But the meek shall INHERIT THE EARTH, Matth. 5.5. Blessed are the meek, for they shall INHERIT THE EARTH.

Thus they; which must signify a State to come, as the expression is in the Future tense, and experience shows us that in past times the meek have not (in the general) INHERITED the earth, but in all Ages have been sorely disturbed and distressed. That state of Christ's Kingdom hath not yet come, for it follows in this text, deeply to be considered, that,

[§. 2] It is granted here by Christ himself, that as he is God and Man, he hath not hitherto sat upon his own Throne, but upon his Fathers Throne: the highest heaven of glory, should seem, is the Fathers Throne, as it is oft expressed in the Old Testament, Psal. 11.4. Isa. 66.1. &c. And there Christ is now, Coloss. 3.1. but the time is yet to come (according to the future expression of the text long after Christ's Ascension) that Christ must have a Throne of his own, on which, together with him, those that overcome shall sit.

[§. 3] Now this must needs be on earth, because after the Judgment Day on earth, Rev. 20.11, &c. to the end of the chapter, Christ lays down all his power, 1 Cor. 15.24, 28.

SECT. XII.

The Twelfth and last place in the New Testament, which we shall urge for this particular under consideration, is Revel. the 18. & 19. chapters.

[§. 1] THe Prophesies whereof are not yet fulfilled to this day, so long since the Ascension of Christ.

1. Note that ver. 2. of the eighteenth Chapter, where it is said, Babylon is fallen, is fallen; for whether we understand New Babylon figuratively so called, viz. Rome (described by her seven Hills, and seven sorts of Government, and the ten Kingdoms under the seventh, Rev. 17.9, 10, 11, 12.) or old Babylon, properly so named, viz. where the Jews were held captive, neither of them since this Prophesy are so fallen, as is described in the following Verses of this Chapter (of which by and by) but still the Popish Antichrist possesseth the one, and the Turkish the other, and both in the ruffe to this very day.
2. Nor is that in the fourth and sixth verses yet fulfilled, wherein the People of God are commanded saying, Reward her, even as she rewarded you, and double unto her double, according to her works, and the cup which she hath filled, fill to her double; for the people of God have not yet rewarded her (either old or new Babylon) single, but as ver. 7. She glorifies her self, and lives deliciously; yea and oppresseth the people of God.
3. Nor is that yet fulfilled, verse. 8. That her Plagues have come in one day, viz. Death, and Mourning, and Famine, and utter burning. But she (both elder and younger ) stands in great glory to this day.
4. Nor is that yet fulfilled, ver. 9. That the Kings of the earth that have committed (Spiritual) fornication, and lived deliciously with her, shall bewail her, and lament for her, seeing the smoke of her burning. But generally they rejoice with her, and for her glory in which she is at this day.
5. Nor is that yet fulfilled mentioned from verse eleventh to the end of the nineteenth, of the mourning of the Merchants over her destruction by fire, standing afar off, crying, Alas, alas. But contrariwise they flock to her, trade with her, and admire her glory. It is true, the Goths and Vandals have conquered new Babylon, and spoiled her (as we mentioned afore) but not she, nor old Babylon is yet totally destroyed by fire, that there should be no Candle seen, or Milstone heard in them (ver. 20. & 22.) but both flourish with great glory in their dominion over the people of God.
6. Nor is that in the twentieth verse yet fulfilled, that the holy Apostles and Prophets have yet, since this Text was penned, ever rejoiced in the destruction of either Babylon's; but both Babylon's do yet triumph in their own prosperity and power over the Nations; and among them, over many Saints, verse. 7. yea the rejoicing of the Apostles and Prophets over Babylon's destruction, doth signify (one would think) the triumph of the Church over their enemies on earth, at the first Resurrection (of which we have so largely spoken afore) For when else possibly can the Prophets and Apostles rejoice over the destruction of Babylon? [§. 2] ##

For so it follows in the nineteenth Chapter and first seven Verses (spoken over four times) Hallelujah, that is (as it is englished in verse the fifth) Praise ye God; which praise is given to God by the four Animals, and twenty four Elders, and of a great multitude. Why? because God's Judgments are righteous and true. Wherein? Because he hath judged the great Whore which did corrupt the earth, and hath avenged the blood of the Saints at her hand. And he the Lord God Omnipotent reigneth, and the Marriage of the Lamb is come, and his Wife hath made her self ready.

1. Which last clauses clearly relate to the first Resurrection, wherein all the Saints rise; so that the ruin of Babylon, and the raising of the Saints immediately concur with the sorrow of the one, and the triumph of the other. But these have not been fulfilled to this day; as the contrary face of things gives evident testimony.
2. Nor is that fulfilled from the eighth verse of the nineteenth Chapter, to the end of the Chapter, of the glory of the Church, of the glorious appearance of Christ, and of the corporal destruction of all whatsoever that take part against Christ, and his Church; largely discussed afore, more then once out of this Chapter.

But these things as sure as Christ is the Truth, and the faithful witness (Joh. 14.6. and Revelations Chap. 1.5.) must be fulfilled, and afore the ultimate general Judgment; for after that Christ is no King, (as verse. 16.) After that he rules not the Nations with a rod of Iron, (verse. 15.) After that there is no giving the flesh of Kings, Captains, &c. as meat to the Fowls of the Heavens (verse. 19.) I say, he is none of these, doth none of these, 1 Cor. 15.24, 28.

Therefore it must be fulfilled at the first Resurrection, and reigning of the Saints in the twenty, and one and twenty Chapters, largely opened afore.

CHAP. V.

Conteining several Arguments to prove the QUOD SIT, That there is such a glorious time (aforesaid) yet to come, before the ultimate judgment.

SECT. I.

[§. 1] IF God hath been wont, generally, in all ages to punish on earth, and there to destroy all long, fierce Tyrants, and Persecutors of his Church, then still he will so punish them: But Antichrist (consisting of Pope and Turk and their adherents, as afore-demonstrated) have been long time, and still are fierce tyrants and persecutors of the Church. Therefore that Antichrist will God yet punish and destroy upon earth.

[§. 2] For proof of the antecedent of the first proposition (or major, as we call it) viz. that God hath been wont &c. note briefly. 1. The Scripture sets forth the destruction of the Egyptians on earth by ten plagues, and their drowning in the red-sea, for their long and fierce tyranny over the poor Israelites for about 300 years, Exod. the first fifteen chapters. 2. The Scripture notes the ruin on earth that is brought upon the first (that is the Assyrio-Chaldean ) Monarchy for that Nebuchadnezzar (who is the head of the monstrous persecuting image Dan. 2.) having slain the Nobles, he carried, away captive to Babylon the whole land of Judah, in all the considerable things, and persons thereof, 2 King. 25.2 Chron. 36. And having them there, commanded them to worship his Idol golden Image, upon pain of being put into a fiery oven, which he executed on Shadrach, Meshach, and Abednego, Dan. 3. For in the reign of Nebuchadnezzar's Grand-child, viz. Belshazzar (son of Evil-Merodach, the son of Nebuchadnezzar ) the Assyrio-Chaldean Monarchy is swallowed up of the Medo-Persian Monarchy, Dan. 5.28, 29, 30, 31. Thirdly, The Medio-Persian Monarchy, treading in the same steps of cruelty to the Church, or worse, as the sixth chapter of Daniel, and the whole books of Ester and Nehemiah give us a full account, is swallowed up of the Grecian-Monarchy, according to Daniel's vision, cha. 7. of the fulfilling whereof we have a large account in the Books of Maccabees, Quintus Curtius, Josephus, &c. The Grecian Monarchy, following the same rode, invading Judea, and at length most miserably corrupting, and depopulating the parts and places of their worship, and cruelly, putting to death thousands and ten thousands of the Jews (as Heb. chap. 11. and the books of Maccabees relate at large) it is at last swallowed up of the fourth and last, that is, the Roman Monarchy, according to Daniel's Visions, and Prophesies, Dan. 7. Dan. 8. and Dan. 11. This fourth Monarchy of the Romans not differing from the former in cruelty (unless in exceeding them) concurring in putting to death Christ, and his Apostles (as the New Testamament gives us hints) and lengthening, and increasing their cruelty for three hundred years with variety of horrid torments executed on the Christians over the world, reaching even to our England; the Lord's divine justice ever since that hath been pouring out a Vial of wrath upon it, though it is not yet totally consumed. Pilate, and two and thirty Emperors next succeeding came to untimely ends (as Mr. Fox in his Book of Martyrs, gives an excellent account.) About the year three hundred and twelve, Constantine the Great, rising up in behalf of the Christians, slew his Colleagues, and their Armies that had so persecuted. About the year One thousand after Christ the Saracens tear from the Romans part of their Empire, in particular, Judea. ( Drechs. Cedr. page 582. Bucholc. Ind. Chron. ad annum one thousand and nine.) About three hundred years after, viz. Anno one thousand three hundred the Turks by their addition to the Saracens making a mighty Empire, rend three Horns of the ten on the head of the Roman Beast from him, that is, so many great parts of his Empire (afore largely explained, leaving him but seven ( Bucholc. Jud. Chron. ad annum one thousand three hundred. Huet on Dan. &c.) I may not here be so tedious as to descend to, and dilate on all particulars, how God hath punished the German persecutors with above twenty years wars by the noble King of Sweden; The Spanish Inquisition-cruelty, with the wars of the Netherlands, the revolt of Portugal, and the French wars in Catalonia. The French massacres, with annual bloody Insurrections among themselves. The English persecutions, and Marian Bonefires, and High-commission cruelties, with several Invasions, the Barons-wars, the Tway-King-conflicts, and the late vials of blood. Thus of the Antecedent of the major Proposition. For the Consequent and sequel of it, it is founded upon the unchangeableness of God, being immutable in his Counsel, immutable in his purpose, immutable in his controversy against, and his justice upon the same ways of sin; immutable in his power, and immutable in his goodness to his Church to quit it from the hands of the wicked. And upon the warrant we have from the word of God, so to infer from God's unchangeableness, that because God hath delivered his Church and people, and that by destroying the wicked enemies thereof, therefore we may expect he will so do for future. So the Apostle Paul is confident, 2 Cor. 1.10. So the Apostle Peter infers, and that from several examples, 2 Pet. second Chapter, first nine verses, and many other places might be alleged, but for brevity.

[§. 3] For the second, or minor Proposition: 1 That the Turk and Pope have been long time, and still are fierce persecutors of the Church of God; we need not insist upon the proof thereof, having so often afore repeated their history and Chronology; and the eyes and ears of the present generation are witnesses, so that both of them are healing and growing up again to their Zenith, Apoge, or Achme, I mean very high, notwithstanding the many cuts and wounds (aforesaid) given them by divine vengeance. So that the Turk hath slain as many Christians in one battle, as the tips of their right ears being cut off, have filled nine sacks, as Mr. Fox gives us the story in his Martyrologie. And daily he mightily enlargeth his Empire whiles the Christian Kings, and Emperors, and Nations, Popish, and Protestant, are bangling one with the other. And for the Pope, his eldest son the house of Austria, and his Catholic Kingly Son of Spain is now higher and more Monarchical then he hath been these many years; so that his unholy Holiness the Pope, and his Crew in their late Jubilee at Rome, sang their Magnificat, and Te Deum, that All Christendom was theirs, excepting a few minute spots, and obscure corners of a few peevish Protestants. Now the Catastrophe of these must be, according to the full Tenor of the Argument, the stream of all Prophesies, and the examples of the three former Monarchies, a total ruin of them.

SECT. II.

[§. 1] AFter long and many tedious troubles and afflictions and persecutions, the Lord hath in all ages given the Church a general rest upon earth. But the Church hath been long under affliction and troubles and persecutions in all Countries where it hath resided, even since about forty years after Constantine the Great his Reign. Therefore God will yet again give the Church a general rest upon earth.

[§. 2] The minor, or second Proposition is plain by History, Experience, and that which hath been said in the former Argument, and therefore there is no need of speaking more to that.

[§. 3] Of the major Proposition, the Lord from the beginning hath given his Church several typical first-fruits, laying the foundation of all upon his own example, in resting from the Creation the seventh day, and thereupon gave them a seventh day every week, the seventh year of every seven years; and the Jubile being the last year of seven seven years, wherein to rest from labors, morgages and servitude, as a type and taste of the rests he would give his Church from other troubles and afflictions upon earth; notably argued by the Apostle upon those grounds, Heb. 4. throughout that Chapter, largely opened afore. And according to these types, so hath the Lord practiced towards his Church from the beginning. 1 After about One thousand six hundred and fifty years of afflictions upon the Church from the Creation, by the murder of Abel (Gen. 4.) by the ungodliness of men, and their hard speeches against God in the time of Enoch ( Jude v. 15.) and the ungodliness of the world in the time of Noah before the Deluge (2 Pet. 2.5.) God gave a rest to the Church in the Ark of Noah, the name of that good man typifying, and ordered by providence unto that end, to signify rest, of viz. from toil ( Gen. 2.29.) 2 After the flood new troubles to the Church began to spring up. Nimrod assumed to himself to be a Monarchical Tyrant over men, called therefore a Mighty Hunter, that is (as the Learned expound) a Man-hunter. The beginning of his Monarchy was Babel, Gen. 10. 8, 9, 10. After this, the building of the Tower to prevent God's future judgments ( Gen. 11.) brought confusion of Languages, which proved a great affliction. After that there was great trouble by the Wars taking Lot prisoner, &c. Gen. 14. and by the firing of Sodom, Gen. 19. But at last God sent Isaac (signifying Laughter, and a type of Christ) all the time of whole life there was a time of great Tranquillity. This peace perioding, many troubles arose in Jacob's time, by Esau, Laban, Simeon, and Levi, and the selling of Joseph: But Joseph being advanced in Egypt, the Country of Goshen, there was provided as a Land of rest for the Church for many years, Gen. 28. &c. to the end of that Book. Joseph being dead, and forgotten of the Kings of Egypt, great afflictions are heaped upon the Church in hard labor with much rigor, persecutingly putting to death their male Infants, causing them to groan and cry to God in much anxiety of Spirit, Exod. the three first Chapters. But at length God brought them out from that place, and persecution, and gave them freedom forty years in the wilderness. After this, they had sore Wars with the Canaanites, but at last rest in Canaan. I should be too tedious to dilate upon their rest in returning to Judea, after seventy years Captivity: Upon the spiritual refreshing the Saints had for a time, after the Maccabean, and other troubles, which wars and troubles lasted about four hundred years, from Malachi to the beginning of the New Testament. Upon the rest the Church had after those persecutions Act. 8.1. which rest is emphatically mentioned, Act. 9.31. And upon the rest they had afore the life time of Constantine, after three hundred years in the ten Persecutions, which distinction of ten, was by pointing and distinguishing them by some lucida intervalla, some rests, and respites, between each of them, till Constantine gave them a greater rest, lasting for about forty years.

[§. 4] Therefore we have reason, yea divine reason to expect a great and notable rest for the Church after so long time of troubles (for the general) upon all the Church more or less since that time, which is now above a thousand and three hundred years; so the Apostle in part argues (as we said) Heb. 4. that God having given several rests on earth to the Church, after which, ever and anon by turns fresh trouble sprang up, therefore yet there remaineth another notable rest on earth to the people of God; which rest mentioned in that of Heb. 4. is not merely spiritual, or totally supernal glory, as we have laboriously argued afore upon that Chapter. And there is also a Prophesy inferred upon their state in the Wilderness, touching the Churches rest upon earth, Rev. 12.

SECT. III.

[§. 1] THe Churches extremity is God's opportunity, as Philo Judaein in his Book 〈 in non-Latin alphabet 〉 , and experience witness. But the Church considered in general, in all countries, hath been for many years past even till now under great extremities; Therefore God will take an opportunity to deliver it. The full confirmation of both premises, may be sufficiently picked out of the two former arguments. The conclusion follows of it self.

SECT. IV.

[§. 1] IOynt prayers never miscarry, but ever receive gracious returns. See the general Experiment, 2 Chron. 15.4. particulars, see in the joint prayers of the Church in Egypt, Exod. 2.23, 24. under the Judges ( Judge. 6.6, 7. Judge. 10.10. to the end of the chapter) under the pious Kings, Asa (2 Chron, 15.18. to the end) Jehoshaephat, (2 Chron. 20.12. to 31.) Hezekiah (2 King. 19.1. &c.) Josiah (2 King. 22.19.)

[§. 2] But in many ages, even ever since the Apostles prayer, Act. 4.24. The Saints and Churches in their convenings have prayed for the fall of Antichrist, and all opposers of the Church, for the conversion of the Jews, and the restauration of the Church to her glory on earth, witness the several prayers in the Scriptures, and experiences of the prayers of God's people in all their convenings, as the ancientest Saints alive have been ear witnesses.

[§. 3] Therefore there must be a return of these prayers, according as beside the former precedents, God hath made several promises, and engagements (as Psa. 50.15. Mat. 7.7. John. 14.13, 14. Luk. 18.1. &c. ) of hearing his people's prayers. For though God defer long (as it is in that parable, or comparison, Luke 18.1. &c.) yet he will be sure to answer, as he did that prayer, Act. 4.24. though it were near three hundred years afore he eminently performed it, to wit, in the conversion of Constantine the Great, and of his followers.

SECT. V.

[§. 1] THat will surely come to pass, which God pre-impresseth on men's spirits (according to his word) presignifies in the wonders of nature, and prepares for, and makes way by the transactions of men; • ut so hath God from time to time done, especially of later times towards the fall of Antichrist, and all the intestine enemies of the Church, and consequently towards the restauration of the Church: Therefore these things will surely come to pass.

I might enlarge much upon the proof of the premises of this Syllogism, but for brevity; it being high time to shut up this third Book. When the Lord intended Israel should conquer Canaan, he put a valor into their heart, and sent before among their enemies the Hornet of fear, and the Moth of decay and weakness, Ex. 23.27, 28. Deut. 20.21. Josh. 24.12. Isa. 50.9. Isa. 51.8. when the two witnesses are about to stand upon their feet to the terror of all their enemies, there shall a breath of life, of resolution, and boldness for that end, enter into them, Rev. 11.11. Before the thirty years of the late German wars against that tract of Antichrist, and the Churches enemies, the Lord sent eminent signs appearing many days over the Country, as Christ prophesied there should be such prodigies and prognostic signs over Jerusalem (which had been an arch-enemy to Christ) before the destruction thereof, Mat. 24. which accordingly came to pass, as Josephus largely relates. There is mention also in that 24. of Mat. of Earthquakes before the destruction of that Jewish Antichristian Jerusalem. As before, when the Prophet Amos prophesied the destruction of the enemies of the Church, viz. of the Syrians, Philistines, Tyrians, Edomites, and Ammonites, he emphatically sets down, that that prophesy was committed to him two years before the Earthquake, as if that Earthquake were a kind of seal to his prophesy that it should come to pass, Amos 1.1. &c. And it is prophesied that before the fall of the Antichristian enemies, and of their nest, the great City, an Earthquake should precede, Rev. 11.13. And we are assured by good information that of late years there have been divers terrible Earthquakes in the Popish Dominions. How the Hornet and Moth have been among the enemies of Christ, terrifying and weakening them, both abroad, and at home, I leave the wise Reader to make up of his own observation. As also what a spirit of resolution and action there is in all wise good men, against real Antichrist and Antichristianism. I say real, for I utterly disavow those whimsies of Phantasticks, that call everything Antichristian that soders not to their dreamed opinions, nor centers with their interest.

Finis Libri tertii.

THE FOURTH BOOK

Holding forth the judgments of all sorts of men, almost of all Nations, whether learned, or unlearned, viz. HEATHENS, MAHUMETANS, JEWS, and CHRISTIANS, confessing more or less, our general THESIS.

CHAP. I. Containing a Preface to this Book.

[§. 1] T HREE things I must necessarily here premise. ##

1 What I mean by those four sorts afore named, viz. I mean by Heathens all those that acknowledge not any part of the holy Scriptures, that is, eo nomin • , under that notion of the holy Scriptures, or Word of God, dictated by the holy Spirit, and penned by holy men extraordinarily endowed with that Spirit. By Mohammedans, I mind all that adhere to the Doctrine of Mahomet, viz. Turks, Arabians, Saracens, who yet acknowledge some pieces of the Old Testament. By Jews, all know whom I understand, who do acknowledge entirely all the Old Testament. By Christians, I here intend all that are so named, whether they are so sincerely, or but seemingly, as Papists, Protestants, Lutherans, Calvinists, &c. who acknowledge the total of all the Books of holy Scripture both in the Old and New Testament.
2 That I must be brief in my Collections in this large field, • ounded out in this fourth Book, contrary to my intention and disposition, [§. 2] who would most willingly have abounded in this thing. But first, the frequent fears of my friends, so often mentioned in mine ears, by that time we had Printed off the third Book, have lured me off. And secondly, I am the more satisfiedly taken off, partly by the great bulk of Antiquity, and number of Modern Writers, I presented to the Reader in the first Book: And partly by the urgency of time, our friends longing for it; and this present gallopping age (outrunning rule and reason) needing it; who boldly presume they have in part entered upon the possession, afore indeed they do in any measure know the thing, much less the time, which yet is many years off.
[§. 3] 3 That the Reader is not to conceive that I approve of every particular clause which those four sorts shall assert; but he must mind my general intent, viz. that directly, or indirectly, in whole, or in part, expressly or intimatedly, such passages fall from their mouths, as argue they had some light more or less, by some means or other touching our general Thesis, in the summary bulk, and main matter thereof.

CHAP. II.

Containing the passages in Heathens, in favor of our opinion, in our aforesaid Thesis.

[§. 1] THe Heathens in their Doctrine touching the Immortality of the soul, reserved in the other world for happiness; in their description of the Elysian fields (their state of bliss on earth in the next world) in their discuss of 〈 in non-Latin alphabet 〉 i. e. The state of men in the World to come, yet unseen; and their professed expectation of the Platonic year (however they mis-dream the computation) wherein (as they say) all things shall return to their primaeve perfection; And their Tenet of Metempsychosis, or Transmigration of souls, passing from one body deceasing, into another next living, and so are clothed with divers corporal shapes till they attain the perfectest, do speak in substance, a glorious state of man on earth after the Resurrection. It is wonderful to read in History how earnestly some of them have sought death, being ravished with the desire of enjoying the state of the immortality of souls, upon their Philosophers description of the glory of it. Their Elysium or Elysian fields, they so named 〈 in non-Latin alphabet 〉 , from the dissolution of the soul from the body. For (say they) it is the place which good men's souls inhabit after they are freed from the bonds of the body, full of happiness, & feated in the Fortunate Islands &c. And it was the great comfort, saith Homer, (of which learned Broughton takes notice) that the friends of the Greek Captains slain in the Trojan war gave to their surviving wives, that the souls of their husbands were gone 〈 in non-Latin alphabet 〉 ( subintellige 〈 in non-Latin alphabet 〉 ) to the house of Hades, that is, to the world unseen, that is, to the other world of bliss, yet not visible to us. Of the Platonic year, restoring all things to their primitive perfection, we had something afore in our first Book, in Lactantius his Quotation & Rectification of the opinions of Heathens. And if any be not contented with that, and our necessitated brevity here, but are restlessly further inquisitive; I refer such to Plato himself, and to the Platonists, viz. Ficinus, and other zealous Commentators, and followers of him. But that Metempsychosis added and joined to all these, did complete them up (being fairly interpreted with meet allowance to Heathens) into a system or body (in the main sense) of our opinion, casting up, as the high way leading thereunto, a resurrection, or reunion of souls with their bodies. Pythagoras saith, that the soul of Euphorbus, a noble Trojan, slain in the Grecian wars against Troy, transmigrated itself into his body. Ovid sets forth a brief of all, with great eloquence and learning, after his way.

            O Genus attonitum, gelidae formidine mortis,
           
            Quid stygia, quid tenebras, & nomina vana timetis?
           
            Materiam vatum, falsique pericula mundi?
           
            Corpora sive rogus flammâ, sive tabe vetustas
           
            Abstulerit, mala posse pati non ulla putetis.
           
            Morte carent animae; semper priore relictâ
           
            Sede, novis domibus vivunt, habitantque receptae.
           
            Ipse ego (nam memini) Trojani tempore belli,
           
            Panthoides Euphorbus eram; cui pectore quondam
           
            Haesit in adverso gravis hasta minoris Atridae.
           
            Cognovi clypeum, laevae gestamina nostrae,
           
            Nuper Abanteis, Templo Junonis, in Argis.
           
           OMNIA MUTANTUR, NIHIL INTERIT, ERRAT, & ILLINC
          
            Huc venit, hinc illuc, & quoslibet occupat artus
           
            Spiritus, &c.
           
           Which I shall give you in English.

           O men whom horrors of cold death affright,
          
           Why fear you
           
            Styx,
           
           vain names, and endless night,
          
           The theam of Poets, and feared miseries
          
           Of a false world? If fun'ral flames surprise,
          
           Or age doth pine your bodies; they nor grieve,
          
           Nor suffer pains.
           
            Our souls forever live.
           
           Though evermore their ancient houses leave,
          
           Yet live in new, which them as guests receive.
          
           In
           
            Trojan
           
           wars I (I remember well)
          
            Euphorbus
           
           was
           
            Phanthöus
           
           son, and fell
          
           By
           
            Menelaus
           
           lance. I knew my shield
          
           Born on my left arm in
           
            Mars
           
           his field.
          
           (Believe me you may) for this again
          
           At
           
            Argos
           
           late I saw in
           
            Junos
           
           Fane.
          
            ALL ALTER, NOTHING FINALLY DECAYES,
           
           Hither, and thither still the spirit strayes,
          
           Guest to all bodies. Out of beasts it flies
          
           To men, from men to beasts, and never dies.
           
           As Pliant wax each new impression takes,
          
           Fixt to no form, but still the old forsakes,
          
           Yet is the same: So souls the same abide.
          
           Nought in this circled world is fixed, we view,
          
           Each fading form at last is formed anew.
          
           So change our bodies without rest or stay;
          
           Nor what we yesterday, nor what today,
          
           We were, or are, hereafter we shall be, &c.

They that can read Heathen Poets, Philosophers, Orators, Historians, &c. in their own languages, shall find aboundings of this, what hope they had of a glorious bliss on earth in the next world. Or they that will read but Morneys truenesse of Religion (translated into English) shall receive satisfaction enough in these things. The holy Scriptures themselves take some notice of the minds and meaning of the heathens in these things. We will note but two places.

[§. 2] The first is Matth. 14.1, 2. At that time Herod the Tetrarch heard of the fame of Jesus, and said unto his servants, This is John the Baptist, he is risen from the dead, and therefore mighty works do show forth themselves in him, or (as it is the Margent) mighty works are wrought by him. We might here again take occasion to repeat the Gentiles Theology, viz. Pythagoras and Plato's, and others doctrine of their ( 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 ) The change of the state of souls, passing into bodies, the change of bodies into better forms; and as the New-creation of both, and might produce much out of Plato, Austin Lactantius, and Josephus to that purpose. But brevity pulls me by the ear; and therefore I shall only note that, which indeed is the main, expressed in this Scripture with that great emphasis, That John the Baptist being risen from the dead, THEREFORE mighty works are wrought by him! where plainly to me, this Scripture with an intentive eye, takes notice, that Gentilism, or the doctrine of Heathens (whence Herod had his opinion) did hold that the souls of good men deceased, after their return to their bodies, did put them into a far better condition on earth then they were in before. For we read not that John the Baptist did in his life time work any miracle, or mighty work at all. But we have a text to the contrary, Joh. 10.41. But now that he is risen from the dead, as Herod conceived, he judged that he was very able to work miracles on earth. This collection of mine, by good providence, I found seconded by Great Chemnitz, that most pious and learned man, and by our received New Annotations. Chemnitz his words are

Credidit insuper ipsum. &c. i.e. Furthermore Herod did believe that John the Baptist, that before his death wrought no miracle, now as if made more divine, and by reason of the sanctity of his former life, he could do those works which did surpass human power.

Our New Annotations on the Bible say thus.

He is risen from the dead; Syr. from among the dead. Some note here Herod's opinion of Johns sanctity, as concurring with the Pharisees, who thought that the Holy did easily return to life again. See Josephus Antiq. l. 18. cap. 2. The meaning is as if Herod had said, HE HATH MORE POWER NOW, THEN EVER HEE HAD; For John wrought no miracles.

John 10.41. Thus our New Annotations.

[§. 3] The second place of Scripture is in 1 Cor. 15.29. Else what shall they do, which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead. The Apostle here takes notice of the opinion of the Heathens, that they had a dim hope of the Resurrection, in that they washed the bodies of such as were deceased to lay them trimly and decently accommodated to that end among the dead. For if the dead rise not (saith the Apostle) why will they do it, that wash over the dead, or pour water over, or upon the dead; that is, wash the dead, as the Greek very well bears. For 〈 in non-Latin alphabet 〉 (both in the Text) are equally of the middle voice, as of the passive; both being in terms and syllables, the same in the Greek. And then if in the middle voice they may well be rendered actively, as before we have rendered them. And so the Syriac renders them actively (which Beza highly approves.) And for justification of our rendering baptizing by washing, we have good warrant from Mar. 7.4. where the Greek word Baptism, is rendered washing, viz. of cups, and pots, and brazen vessels, and tables, as the nature of the things there mentioned, necessarily require it to be so rendered. Yet if any will contend for a passive signification, then saith learned Beza, there will be a verbal nown included in the verb it self, (as is common among the Hebrews ) and so this Text must thus be translated,

What shall they do, that is, What shall be done to them who are washed with a washing over the dead; that is, with a mortual (as Plautus speaks) or funeral washing, or a sepulchral washing, or a washing belonging to them that are dead.

It seems by that phrase of heathen Roman Platus, and other passages of others of them, as, Tarquinii corpus bona faemina lavit, & unxit; that is, A good woman washed and anointed the body of Tarquin, that the Heathen were wont to wash the bodies of their dead; which they had learned of the Patriarchs and Jews, mentioned in their Talmuds, and practiced in Act. 9.37. Now saith the Apostle to the Corinthians, who formerly were heathens; why do the heathen wash their dead, if they expect no more of the welfare of such bodies in another world, then of the bodies of beasts. Others bring (I confess) other Interpretations. But I leave them to learned Beza, and our New Annotations, who have elaborately confuted them. Only I add this word, That baptizing with blood in suffering persecution (an unknown phrase in Paul's Epistles) cannot be here meant (as some would) because it will not have the force of an argument on them that doubted of the Resurrection. For, to such, out of doubt, suffering for Christianity (newer then the doctrine of the Resurrection) was as doubtful, if not more doubtful, then the Resurrection itself. Such would be ready enough to say,

That it is their stubbornness and pride; or at least their valor and honor &c. (as in Duels) not to be mastered by their adversaries, that makes men die for that Religion; else if they preferred life, they would keep it whiles they had it, and comply, or conceal their Religion. Indeed for Paul to satisfy himself,

and his fellow-believers that they were in jeopardy every day for the Gospels sake, upon the ground of hoping for a Resurrection, is something. But to them flatly denied the Resurrection, with whom he disputes, he must urge Extra scripturian, or Scripturelesse arguments, viz. customs of men, &c. in several Nations (as touched afore) to convince them. For surely they that doubt of the Resurrection, doubt of the Scriptures, that so often as well in the Old Testament as in the New mention the same. But of this in the fourth Chapter of this Book. Out of the Heathen Sybils, for the glorious state on earth, yet to come, we had many of Lactantius his quotations in our first Book. And we had not need make repetitions when haste to prevent our friends fear of our tediousness, will not permit me to insert all I would assert.

CHAP. III.

Next we come to the MAHUMETANS, viz. the SARACENS, TURKS, and ARABIANS, touching their opinions of the future glorious state on earth yet to come.

[§. 1] IN the general, they have this ancient Tradition received among themselves: That they, last of all, shall be subdued by the children of ISAAC. So Purchas in his Pilgrimage (that large and laborious History) informs us; and pious and learned Mr. Huet on Daniel takes it up as credible.

[§. 2] In particular; in their Alcoran, according to the English Edition they say That Jesus Christ a great Prophet, borne of the Virgin MARY, a Virgin both before, and after her delivery, conceived by the divine inspiration, without a Father, shall come again on earth at the end of the world, to confirm the Law, &c. That believers after the Resurrection shall enjoy the immense pleasures of PARADISE, wherein flow many Rivers; and shall there find all sorts of fair and savoury fruits, &c. Which particular is there sometimes much illustrated, and often repeated; in all (that mine eye in a cursory reading, took notice of) to the number of thirty times . That this happiness then on earth, is better then that now . That that happiness on earth shall have communion with the happiness in heaven . That there shall be no evil . There the possessors shall praise God . Shall enjoy the great grace of God . That when JAGOG and MAGOG shall come running from the eminent places of the earth, then shall the day of judgment appear . That all men shall one day be assembled before him, to be judged; a THOUSAND YEERS being BUT AS ONE DAY before him . That the coming of JESUS the Son of MARY, shall be a sign of the certainty of the day of judgment .

[§. 3] In their Alcoran according to the Latin Edition (for I find more in that then in the English Edition, not only upon report, but by the Epitome of the Alcoran in Latin translated out of the Arab. into Latin by Robert Ketenensis an English-man) I say in the Latin Edition of the Alcoran I find a discourse of the duration of the world to seven thousand years, six of which much past. Of the signs of the day of judgment. Of the returning of all mankind, and creatures to God. That God will raise the dead, and make them to return to him . That good men shall be in Paradise as Co-heirs with God

[§. 4] In the Theology of Mahomet, translated into Latin by Hermannus Nellingunnensis, in Quarto, and conjoined in my Copy, with the said Epitome of the Alcoran, There is a large description of the Paradise (which good men shall enjoy on earth after the Resurrection) setting forth both the quality and continuance of it. Touching the quality, Paradise is there described by gold and precious stones, not altogether different from some phrases in the Prophets, Isa. chap. 54. and Revel. chap. 21. And by Trees and Rivers, not utterly dissonant from Revel. 22. The account of the continuance doth something differ. The day thereof (saith that Treatise) is a thousand years; The year thereof, four hundred thousand years. Possibly the thousand years intend the limited felicity on earth; the four hundred thousand years, the eternal in ultimate glory. And then the said Tract of Theology goes on, saying, They that possess this estate, shall be all perfect in STATURE; to wit, in the STATURE OF ADAM; and in FORM viz. in the FORM OF JESUS CHRIST, never suffering any increment, or decrement. They shall have all sweet contentment, and all at their pleasure, without difficulty, or delay.

[§. 5] It is there added concerning the day of judgment, That the day of judgment shall continue a long time. Three Trumpets shall be sounded. At the last, all shall be gathered together to Jerusalem.

[§. 6] Thus you see what glimmering light the Turks had; of the future state we speak of. If they err in the manner of their discourse, it is no wonder, being such Barbarians, as I may say, in many respects. We have in substance confessed by them, what we contend for. A wise man hath been sometimes clothed in a fools Coat. We told you before we should not justify all the words, the Heathens, Turks, and Jews should speak of this point. Yet let not this (as Mr. Mede saith, touching the rubbish mixed in the Fathers, and others touching this opinion) make us cast away the substance of gold. The Turks you see in part (and I might have shown you more) sometimes speak in substance according to Scripture. And sometimes they speak in effect touching our point against themselves; wherein they are to be regarded. As in that touching Jagog and Magog (who are they themselves) and touching Jesus Christ, his coming again to confirm the Law, and to be the pattern of our perfection at the Resurrection, and not their Mahomet. And that the children of Isaac shall at last overcome them. Great is the power of truth, and it shall prevail; as Cardanus said, and in a demonstration thereof, as he professeth, he wrote the disgraceful story of his own birth and life.

CHAP. IV.

Containing the Doctrine of the Jewish Rabbins, concerning the state of the godly after the Resurrection, and the Scriptures they allege for their Doctrine.

[§. 1] FIrst we will present to you some passages out of a collection of them, compiled learnedly by R. Menasse, Ben Israel. As for the Rabbi himself, in the first Book, he doth very orthodoxly assert abundantly out of many Scriptures of the Old Testament, and the consent of some Rabbins therein the Resurrection. I will touch one, because according to his allegation, the inference thence naturally flowing looks more particularly with favor on our Thesis.

Moreover (saith he ) Jacob (in Egypt) would be buried with his Fathers (in Canaan) and Joseph commanded his brethren, that when they should depart out of Egypt, they should carry his bones with them. All which are of that nature, that by them it easily appears, that they believed the soul to be immortal, or else that care had been ridiculous.

Yea it had been ridiculous, if they had not hoped for an happy estate among the godly in their bodies upon the earth at the Resurrection. Else they needed not take any regard of places on earth, near the faithful, or &c. of this inference as allowed by the Rabbins see after in this Chapter.

[§. 2] In his second Book he brings us many resolutions of questions, out of the learned Rabbins. 1 That men that were monsters here, shall rise again without all monstrousnesse, because else their monstrosity would terrify the minds of men, &c. which reason argues a conversing of men on earth after the Resurrection. 2 That the dead shall rise clothed. Thus, saith he, R. Meyr in Tract Sannedrim, asserted when Cleopatra put it as a Question to him, 〈 in non-Latin alphabet 〉 &c. He gives his answer in sum thus,

If the Wheat-corn sown in the earth, doth not need for its putrefaction so many wrappers, as it springs up with, yet it ariseth out of the earth with a blade, and ear; How much more convenient is it that pious and good men for decorum sake shall rise clothed with garments? And in the Jerusalem Talmud it is said, under the name of R. Natan 〈 in non-Latin alphabet 〉 &c. with the same vestiment with which a man is buried shall he rise again, according to that ( Job 38.14.)

He is changed as a lump of clay, and stands as a garment. ) To the same effect R. Johanan (in Beresit Raba ) & R. Irmihah. These things I do not take time to dispute, whether true or false; but this I infer, that those Rabbins that believed this, must needs thus think, upon this ground, that there should be an happy estate of good men on EARTH at their resurrection. Howbeit for mine own part, if you will needs presently know my inclination what to think herein, remember that Adam and Eve being both naked in innocence (and our estate at the Resurrection shall not be more imperfect) they were not thereby obnoxious either to sin or shame. 3 How the world shall be able to contain all that shall be raised, and particularly the land of PALESTINE, all the JEWS? To which the Rabbins answer,

That there are now many Tracts of the world, which are not habitable, but either are at present unknown, or if known, yet through too much heat, or too much cold, are not inhabited. Which things shall not be so at the Resurrection. For then all parts of the whole Earth shall be known, and all shall be made habitable. And for the capacity of PALESTINE, or the Holy-land promised to the ISRAELITES, as the place of their entertainment, this Isaiah excellently explains, Chap. 54.2, 3. Sing O barren, &c. Enlarge the place of thy Tent, and let them stretch forth the Curtaines of thine habitations; Spare not, lengthen thy cords, and strengthen thy stakes. For thou shalt break forth on the right hand, and on thy left; and thy seed shall inherit the Gentiles, and shall make the desolate Cities to be inhabited. By the place of the Tent (saith the Rabbin ) is meant Jerusalem, and by the Curtains of her Tabernacle, are meant the Cities of the Holy-land. Moreover, faith the prophet, those Curtains shall extend themselves too far. In which matter this Prophet agrees with the words of Zacharias (Chap. 9. v. 1.) That Jerusalem (as the Rabin renders it) shall be extended unto the gates of Damascus, and Hamat with Tyre and Sidon shall enter into the borders of the Holy-land, even as the Chaldee Paraphrase doth expound: which also may be confirmed out of Jeremiah (Chapter 31. v. 38.) Behold the days come, saith the Lord, that the City shall be built to the Lord, from the Tower of Hananeel, unto the gate of the corner.

And the line shall go forth over against it, upon the hill Gareb, &c. Thus the Rabbins to this question; by which it is apparent they expect a glorious state on earth at the resurrection. Fourthly, he gives this as the last reason of the resurrection (the rest being not so pat to our purpose, I mention not) Because (saith he) if they only that shall be alive at the time the rest should rise, shall enjoy the salvation, and deliverance of the Lord, and the FELICITY OF THE DAYES OF THE MESSIA, then many should be most unjustly dealt with, viz. they that have suffered much, and that unto death for godliness sake,