The Resurrection Revealed, Book 4 – Book 5

The Resurrection Revealed · Book 4 – Book 5

p. 413THE FOURTH BOOK

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

CHAP. I. Containing a Preface to this Book.

§. 1 THREE 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 Mahumetans, I minde all that adhere to the Doctrine of Mahomet, viz. Turks, Arabians, Saracens, who yet acknowledge ſome peeces 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 totall of all the Books of holy Scripture both in the Old and New Teſtament.

2 That I muſt bee briefe 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 entred upon the poſſeſſion, afore indeed they doe p. 414in any meaſure know the thing, much leſſe 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 foure ſorts ſhall aſſert; but he muſt mind my general intent, viz. that directly, or indirectly, in whole, or in part, expreſly or intimatedly, ſuch paſſages fall from their mouths, as argue they had ſome light more or leſſe, 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 favour of our opinion, in our aforeſaid Theſis.

§. 1 THe Heathens in their Doctrine touching the Immortality of the ſoule, reſerved in the other world for happineſſe; in their deſcription of the Elyſian fields (their ſtate of bliſſe on earth in the next world) in their diſcuſſe of foreign i. e. The ſtate of men in the World to come, yet unſeen; and their profeſſed expectation of the Platonick yeer (however they miſ-dream the computation) wherein (as they ſay) all things ſhall returne 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 cloathed with divers corporal ſhapes till they attaine the perfecteſt, do ſpeak in ſubſtance, a glorious ſtate of man on earth after the Reſurrection. It is wonderfull 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 foreign, from the diſſolution of the ſoul from the body. For (ſay they) it is the place which good mens ſouls inhabit after they are freed from the bonds of the body, ful of happines, & 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 foreign (ſubintellige foreign) 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 Platonick yeer, 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 reſtleſly further inquiſitive; I refer ſuch to Plato himſelfe, and to the Platoniſts, viz. Ficinus, and other zealous Commentators, and followers of him. But that Metempſychoſis added and joyned to all theſe, did compleat them up (being fairely interpreted with meet allowance to Heathens) into a ſyſtem or body (in the maine ſenſe) of our opinion, caſting up, as the high way leading thereunto, a reſurrection, or reunion of ſoules p. 415with their bodies. Pythagoras ſaith, that the ſoule of Euphorbus, a noble Trojan, ſlaine in the Grecian wars againſt Troy, tranſmigrated itſelfe into his body. Ovid **Ovid Metam. l. 15. Fab. 3. (juxta Berſmani editionem) &c.ſets forth a briefe 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 endleſſe night,

The theam of Poets, and fear'd miſeries

Of a falſe world? If fun'ral flames ſurpriſe,

Or age doth pine your bodies; they nor grieve,

Nor ſuffer pains. Our ſouls for ever 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.

(Beleeve me you may) for this againe

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 flyes

To men, from men to beaſts, and never dyes.Nihil eſt toto quod perſtet in …be-Cuncta fluunt, omniſque Vagans formatur imago. Corpora vertuntur; nec quod fuimu…ve ſumuſve-cras erimus. Id eſt (inquit Commentator) foreign

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 fix'd, we view,

Each fading form at laſt is form'd anew.

So change our bodies without reſt or ſtay;

Nor what we yeſterday, nor what to day,

We were, or are, hereafter we ſhall be, &c.

p. 416They that can read Heathen Poets, Philoſophers, Orators, Hiſtorians, &c. in their owne languages, ſhall finde aboundings of this, what hope they had of a glorious bliſſe 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 doe ſhew forth themſelves in him, or (as it is the Margent) mighty works are wrought by him. We might here againe take occaſion to repeat the Gentiles Theologie, viz. Pythagoras and Platoes, and others doctrine of their (foreign & foreign) 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 in l. 10. Poli; In Timaeo; In Phaedro; Cum concinnâ (ut ait Chemnitius) interpretatione cum amantium. Plato, ††August. de Civit. D. l. 22. c. 18. ex varronis libris.Auſtin ****Lactant. l. 7. Ex Chryſippi Stoici libro de providentia.Lactantius, and*⁎**⁎*Joſeph de bello Judaico, cap. 7 Joſephus to that purpoſe. But brevity puls me by the ear; and therefore I ſhall onelyonly 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 Gentiliſme, or the doctrine of Heathens (whence Herod had his opinion) did hold that the ſoules of good men deceaſed, after their returne to their bodies, did put them into a far better condition on earth then they were in before. For we read not that John Baptiſt did in his life time work any miracle, or mighty worke at all. But wee have a text to the contrary, Joh. 10.41. But now that he is riſen from the dead, as Herod conceived, hee judged that he was very able to worke miracles on earth. This collection of mine, by good providence, I found ſeconded by Great Chemnitius, that moſt pious and learned man, and by our received New Annotations. Chemnitius his words are Credidit inſuper ipſum. &c. i.e. Furthermore Herod did beleeve that John 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 ſurpaſſe humane power. Our New Annotations on the Bible ſay thus. He is riſen from the dead; Syr. from among the dead. Some note here Herods opinion of Johns ſanctity, as concurring with the Phariſees, who thought that the Holy did eaſily returne to life againe. 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 baptiſed 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 p. 417to lay them trimly and decently accommodated to that end among the dead. For if the dead riſe not (ſaith the Apoſtle) why will they doe it, that waſh over the dead, or pour water over, or upon the dead; that is, waſh the dead, as the Greek very wel bears. For foreign (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 wel be rendred actively, as before we have rendred them. And ſo the Syriack renders them actively (which Beza highly approves.) And for juſtification of our rendring baptizing by waſhing, we have good warrant from Mar. 7.4. where the Greek word Baptiſme, is rendred 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 rendred. Yet if any will contend for a paſsive ſignification, then ſaith learned Beza, there will be a verball nown included in the verb it ſelfe, (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 funerall 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 practiſed 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 confeſſe) other Interpretations. But I leave them to learned Beza, and our New Annotations, who have elaborately confuted them. OnelyOnly I adde this word, That baptizing with blood in ſuffering perſecution (an unknown phraſe in Pauls 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 doubtfull, then the Reſurrection it ſelf. Such would bee ready enough to ſay, That it is their ſtubbornneſs and pride; or at leaſt their valour and honour &c. (as in Duels) not to be maſtered by their adverſaries, that makes men dye for that Religion; elſe if they preferred life, they would keep it whiles they had it, and comply, or conceale their Religion. Indeed for Paul to ſatisfie himſelfe, and his fellow-beleevers 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 denyed the Reſurrection, with whom hee diſputes, hee muſt urge Extra ſcripturian, or Scriptureleſſe arguments, viz. cuſtomes 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 p. 418as in the New mention the ſame. But of this in the fourth Chapter of this Booke. Out of the Heathen Sybils, for the glorious ſtate on earth, yet to come, wee 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 wee 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 generall, 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**Pref. to the Alcoran. 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 againe on earth at the end of the world, to confirme the Law, &c. That**Chap. 2. of the Epitome of the Alcoran. beleevers after the Reſurrection ſhall enjoy the immenſe pleaſures of PARADISE, wherein flow many Rivers; and ſhall there finde 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**To Chap. 3. twice, 4. thrice. In 5.10.13.14.15, 16, 18, 19, 20, 21. 22.35.42.48. twice. 52.56.64.69.76, 78, 81, 83, 88, 99.. That this happineſſe then on earth, is better then that now****Chap. 4.. That that happineſſe on earth ſhall have communion with the happineſſe in heaven *⁎**⁎*Chap. 3.48. & 89.. That there ſhall be no evill ††Chap. 19.74.. There the poſſeſſors ſhall praiſe God **Chap. 35.. Shall enjoy the great grace of God ****Chap. 42.. That when JAGOG and MAGOG ſhall come running from the eminent places of the earth, then ſhall the day of judgement appear *⁎**⁎*Chap. 32. Chap. 21.. That all men ſhall one day be aſſembled before him, to be judged; a THOUSAND YEERS being BUT AS ONE DAY before him ††Chap. 43.. That the comming of JESUS the Sonne of MARY, ſhall bee a ſigne of the certainty of the day of judgement ††Epit. Alcor. lat. cap. [Creatoris rerum ordo num in margin. 8.].

§. 3 In their Alcoran according to the Latine Edition (for I finde more in that then in the Engliſh Edition, not onelyonly upon report, but by the Epitome of the Alcoran in Latine tranſlated out of the Arab. into Latine by Robert Ketenenſis an Engliſh-man) I ſay in the Latine Edition of the Alcoran I finde a diſcourſe of the duration of the world to ſeven thouſand yeers, ſix of which much paſt. Of the ſignes of the day of judgement. **Ibid. num. in Marg. 60.Of the returning of all mankind, and creatures to God. That God will raiſe the dead, and make them to returne to him ††Ibid num. in. Marg. 33. That good men ſhall be in Paradiſe as Co-heirs with God**Ibid. num. in Marg. 60.

§. 4 In the Theology of Mahomet, tranſlated into Latine by Hermannus Nellingunnenſis, in Quarto, and conjoyned in my Copy, with the ſaid Epitome of the Alcoran, There is a large deſcription of the p. 419Paradiſe (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 yeers; The yeer thereof, four hundred thouſand yeers. Poſſibly the thouſand yeers intend the limited felicity on earth; the foure hundred thouſand yeers, the eternal in ultimate glory. And then the ſaid Tract of Theologie goes on, ſaying, They that poſſeſſe 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 judgement, That the day of judgement ſhall continue a long time. Three Trumpets ſhall bee 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 ſpeake of. If they erre 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 wee contend for. A wiſe man hath been ſometimes cloathed in a fools Coat. We told you before we ſhould not juſtifie all the words, the Heathens, Turks, and Jews ſhould ſpeak of this point. Yet let not this (as Mr. Mede ſaith, touching the rubbiſh mixt 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 ſhewed you more) ſometimes ſpeak in ſubſtance according to Scripture. And ſometimes they ſpeake 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 comming againe to confirme the Law, and to be the patterne 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 prevaile; as Cardanus ſaid, and in a demonſtration thereof, as he profeſſeth, he wrote the diſgracefull ſtory of his owne 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 alleadge 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. **In his Treatiſe, De Reſurrectione mortuorum, libritres.As for the Rabbi himſelfe, in the firſt Book, hee doth very orthodoxly p. 420aſſert 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 favour on our Theſis. Moreover (ſaith he**Ibid. lib. 1. cap. p. 13. 101.) 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 ſoule 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, neer the faithfull, 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 againe without all monſtrouſneſſe, becauſe elſe their monſtroſity would terrifie the minds of men, &c.**Ibid. lib. 2. cap. 5. p. 163. which reaſon argues a converſing of men on earth after the Reſurrection. 2 That the dead ſhall riſe cloathed. ****Ibid. 2. c. 6. p. 164, 165. &cThus, ſaith he, R. Meyr in Tract Sannedrim, aſſerted when Cleopatra put it as a Queſtion to him, foreign &c. He gives his anſwer in ſumme thus, If the Wheat-corne ſowne 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 cloathed with garments? And in the Jeruſalem Talmud it is ſaid, under the name of R. Natan foreign &c. with the ſame veſtiment with which a man is buried ſhall he riſe againe, 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 doe not take time to diſpute, whether true or falſe; but this I inferre, that thoſe Rabbins that beleeved this, muſt needs thus thinke, 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 thinke herein, remember that Adam and Eve being both naked in innocencie (and our eſtate at the Reſurrection ſhall not bee more imperfect) they were not thereby obnoxious either to ſinne or ſhame. 3 How the world ſhall be able to containe all that ſhall be raiſed, and particularly the land of PALESTINE,Ibid. l. 2. c. 10. p. 186, 187. &c 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 Iſaias 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; p. 421Spare 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 Zachary (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 Chalde Paraphraſe doth expound: which alſo may be confirmed out of Jeremiah (Chapter 31. v. 38.) Behold the dayes 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,Ibid. l. 2. c. 10. p. 186, 187, &c. I mention not) Becauſe (ſaith he) if they onelyonly 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 godlineſſe ſake, &c. This reaſon is as alleadged by R. Menaſſe, ſo aſſerted by R. Arisba (in his Commentaries called Agadot) and aſſented unto by R. Iſaac Abravanel. This reaſon is good, but becauſe not pertinently driven home to my purpoſe, as touching making Saints to triumph where they have been trampled; I quoted it I confeſſe, rather for the ſake of a By-expreſsion as more direct to my Theſis; viz. That the Saints at the Reſurrection ſhall enjoy the felicity of the dayes of the Meſsia, which dayes unleſſe they be fulfilled on earth afore the ultimate univerſall judgement, I know not how they ſhould in the ultimate glory, when Chriſt ſhall lay down all Kingdome and power, and God muſt be all in all, 1 Cor. 15.24.28.

§. 3 The third Book preſents us with the full minde of the ſtream of learned Rabbins, viz. with the whole ſtate of the world to come, immediately following the Reſurrection.

¶ 1 In the firſt Chapter are preſented to us three ſeveral opinions of the Rabbins touching the meaning of the phraſe (oft in Scripture) the world to come. Some underſtanding the world of ſeparated ſouls; others that world that ſhall follow a certaine terme of time, after the time of the Reſurrection. Others, that World that begins at the very hour of the Reſurrection. Which third opinion, ſaith learned R. Manaſſe, is to me moſt probable. Of this opinion was R. Moſes Gerundenſis in a conteſt againſt R. Moſes Egyptius, who held the "firſt of the three opinions aforeſaid. And Gerundenſis opinion in ſum was this, That the world to come is that which immediately follows the reſurrection of the dead, into which all that live piouſly, probouſly and honeſtly, being raiſed, ſhall be brought in ſoule and body conjoyned, to enjoy indefinentlie, and without end the reward of their labours. With p. 422this compare the prayer which the men of the Great Synagogue compoſed, whoſe words are theſe, foreign &c. That is, There is no proportion with thee, O Lord our God, in this world; There is none beſides thee, O our King, in the world to come; none beſides thee, O our Redeemer in the daies of the Meſsiah, and who is like to thee in the reſurrection of the dead. Which words thus rendred, cloſe to the Hebrew (without …aking liberty of neoterick phraſe) may conveniently bee thus explained, That in oppoſition to this life in its mighty length throughout all ages (firſt named) they put the World to come of the Eternal ſtate, ſet in the ſecond place. And laſtly, they name the daies of the Meſsiah at the reſurrection of the dead, as intercident between both. For plainly they here ſpeak in the two laſt of a World to come (foreign as they ſpeak, and that with an emphaſis) And therefore the dayes of the reſurrection of the dead, and of the Meſſiah (at this coming, are according to their ſenſe all one: With this well concurs that in the Sanhedrim, That no man of thoſe that deny the reſurrection ſhall partake of the world to come; giving this reaſon foreign &c. i.e. Who ever denieth the reſurrections of the dead, by this very thing there cannot redound to him a ſhare in the reſurrection from the dead. Conſonantly R. Abraham Bibag in his book called Derech **Emuna l. 3. part. 4.proves by ſeverall places of Scripture, that The houre of the reſurrection of the dead, and the continued and perpetuall life which ſhall follow, is called the world to come. For although oftentimes the ſame name is given to the world of ſeparated ſoules, yet properly, and more rightly is underſtood the world of the reſurrection of the dead. I inſiſt not upon the application of theſe to our purpoſe, being I have hinted ſufficient afore in this [Section] and we ſhall anon hear the Rabbins come nearer to us, and carry the matter up to the very achme, and top of their proſpect of light.

¶ 2 In the next, the ſecond Chapter of the ſaid third Book, the Rabbins ſpeak out plainly and freely what before we ſtruggled for by deduction, whiles their ſpeeches were darker. It ſhall not bee grievous to us (as much haſte as we are in) to tranſlate much of this Chapter, and thoſe that follow of the ſaid third book out of the Latine and Hebrew, whiles the things much conduce to the truth in hand, becauſe the Book it ſelfe, is not to be had. The head or ſumme of this ſecond Chapter is, That the RESURRECTION OF THE DEAD, ſhall be conjoyned unto the DAYES of the MESSIAH. This, R. Menaſſe Ben Iſrael 1 Learnedly proves out of the books of Moſes, and the Prophets; And ſecondly, brings the ſtream of learned ancient Rabbins conſenting thereunto. It is apparent, ſaith he, out of Moſes by that ſong of his, Deut. 32. v. 35, 36. to v. 40. To me belongeth vengeance, &c. their foot ſhall ſlide in due time. For the Lord ſhall JUDGE his people, and repent himſelf for his ſervants, when he ſeeth that their power is gone, &c. See now that I, even I am he, and there is no God with me, I kill, and I make alive. See here (ſaith Menaſſe) the day of the comming of the Meſsiah, and the day of the reſurrection are conjoyned. As for the Prophets, it is manifeſt (ſaith he) out of the ſecond Chapter of Iſaiah; It ſhall come to paſſe in the laſt of p. 423dayes, that the mountaine of the Lords houſe ſhall be eſtabliſhed in the top of the Mountains, &c. and all Nations ſhall flow unto it. And many people ſhal ſay, Come let us go up to the Mountaine of the Lord, to the houſe of the God of Jacob, and he will teach us his wayes, and we will walk in his paths; for out of Zion ſhal go forth the Law, and the word of the Lord from Jeruſalem, and he ſhal judge among the Nations, &c. and they ſhal beat their ſwords into plow-ſhares. The Prophet here teacheth (ſaith R. Menaſſe) not onelyonly temporal good things, but alſo ſpiritual, which ſhall come to paſſe, when the Meſſiah ſhall come. For then all Nations with unanimous conſent (even as Zephany alſo foretels) adhering to the God of Iſaac and Jacob, and imbracing his Doctrine, ſhall ſerve him with one kinde of worſhip. Then all ſhall enjoy a quiet, tranquillous, and moſt happy life, becauſe the earth then ſhall not be infeſted with any noyſe of Arms. And all thoſe wars which before were ſtoutly waged by reaſon of the difference of Religion, ſhall then ceaſe. The cauſe ceaſing, the effect ceaſeth. After the Prophet had ſpoken of the time of the Meſsiah, preſently he proceeds to thoſe things that are to follow, viz. to the day of judgement, and the reſurrection of the dead. For, ſaith he, the day of the Lord ſhal be on every one that is proud and lofty, &c. upon all the Cedars of Lebanon, and upon all the oaks of Baſhan, and upon all the ſhips of Tarſhiſh, &c. No doubt (ſaith he) but by foreign THE DAY OF THE LORD, the Prophet ſignifies the day of judgement (as we ſhall afterward demonſtrate) which otherwiſe is called the day of reſurrection of the dead; for then the dead are judged, called alſo the day of the Lord, becauſe a day of admiration. Nothing then that is ordinary ſhall be done, but all above nature, &c. He alleadgeth likewiſe for the ſaid head of this Chapter that in Iſa. 23.14. They ſhall lift up their voice, they ſhal ſing for the Majeſty of the Lord, &c. And Iſa. 49.14. &c. But Zion ſaith, the Lord hath forſaken me &c. Can a woman forget her ſucking child? Pſal… 72.16. And they of the City (ſo Menaſſe renders it) ſhal flouriſh as the here out of the earth. Thus far we have ſhewn by Scripture (ſaith he) that the reſurrection of the dead, ſhall be conjunctive to the coming of the Meſſiah; next it remains to be proved, that the Ancients were of the ſame opinion. It is to be noted what reaſon they give, why the Patriarchs ſo much deſired to be buried in the Holy-land, which was no other then this, That they that are there buried ſhall FIRST RISE**So in Bereſit. Raba-Paraſ. 74 & 66. & Semot. R. pur. 32.. From whence is inferred, That the reſurrection of the dead, to the comming of the Meſſiah is annexed in time. The ſame is found alſo elſewhere****In the Jeruſalmy de Kilaym. And ſo Semuel in Gemarah de berahot.. foreign &c. i.e. This world doth not differ from the dayes of the Meſsiah, but in the ſubjecting of Kings. In Zoar ††Paraſ. voyera Elar.is manifeſtly and cleerly expreſſed foreign &c. i.e. The bleſſed God ſhal firſt build the Temple and order, and diſpoſe the Pallace, and build the City, and then the dead ſhall be raiſed out of the duſt. The Cabaliſts do ſound their opinion on the words of the Pſalmiſt, Pſal. 147.2, 3. The Lord buildeth up Jeruſalem, he gathereth together the out caſts of Iſrael, he healeth the broken in heart, and bindeth up their wounds.

p. 4243 In the next, viz. the third Chapter of that third Book, the Rabbin ſolves this Queſtion, Whether within the aforeſaid times ſhal be the end of the world, or after the reſurrection of the dead? This Queſtion (ſaith he) may eaſily be reſolved, by that we have ſaid in the former Chapter. For when the ſacred Scripture treats concerning the dayes of the Meſsiah it alwayes calls that time, foreign i.e. the end of dayes. So Gen. 49.1. Gather your ſelves together, ſaith Jacob to his ſons, and I will tell you that which ſhall befall you, foreign in the end of dayes. Upon which R. Moſes Gerundenſis commentating ſaith, where ever there is ſpeech concerning the end of dayes, it is to be underſtood of the dayes of the Meſsia. Jacob would have told his ſons what ſhould befall them in the dayes of the Meſsiah, but God inhibited him. The like phraſe is in Balaams ſpeech, in Numb. 24.14. &c. Come I will advertiſe thee, what this people ſhal do to thy people in the end of dayes. I ſhal ſee him (ſaith he, ſpeaking of the Meſsiah) but not Now, I ſhal behold him, but not nigh; There ſhal come a Star out of Jacob, and a Scepter ſhal ariſe out of Iſrael, he ſhal ſtrike through the corners of Moab, and deſtroy all the children of Seth. Note that the time is by him called the end of dayes. Therefore he ſaith, I ſee it, but not nigh. Againe when he ſaith, he will deſtroy or demoliſh the children of Seth, he means the inhabitants of the whole world. From whence it doth appear that that is to be underſtood of the Meſsiah. He, the ſaid Rabby alleadgeth many other places for that phraſe, the end of dayes, to be taken for the dayes of the Meſsiah yet to come, as Iſa. 2.2. Jer. 30.24. Chap. 31.1. Ezek. 38.16. Hoſ. 3.5. Mich. 4.1. Dan. 10.14. And becauſe (ſaith R. Menaſſe) our deliverance is deferred to ſo long a time hence, and diſtant from us, therefore David makes that vehement complaint, Pſal. 89. v. 49. O Lord where are thy former loving kindneſſes, which thou ſwareſt unto David in thy truth, &c. But I am not ignorant (ſaith Menaſſe) that they that diſſent from us, do make a double coming of the Meſsiah, and ſo do expound thoſe places far otherwiſe. But I have no liſt (ſaith he) at this time, to diſpute with any, concerning that thing, but ſimply and candidly to hold forth the opinion which the Hebrews profeſſe. From what hath been ſaid, two things (ſaith he) doe neceſſarily follow; One, that the redemption of Iſrael ſhall be extended unto the end of the world. The other that that ſame end ſhall come, before the reſurrection of the dead. And becauſe that end ſhall take its beginning in the dayes of Meſſiah, therefore there is a neceſſity that a NEW WORLD SHALL BEGIN FROM THE RESVRRECTION OF THE DEAD, therefore it is called foreign The world to come. Dan. 12. v. ult. Go thy way unto the end, and reſt, and awake in thy lot, in the end of dayes. The ſame is to bee collected out of the ſaying of the Ancients**In Gemara Abodae, Zarae cap. 1. cap. 6. foreign &c. It is pronounced in the School of Elia (not the Thesbit, but of ſome Rabbin) that the world ſhall continue ſix thouſand yeers. In two thouſand is the void or empty time (that is the time untill Abraham, being void of Moſes Law.) In two thouſand is the time of the p. 425Law. In two thouſand are the dayes of the Meſsiah. So that as it is read elſewhere**In Sebet. Jeudah. It is not ſaid that the Meſsiah ſhal come in the end of four thouſand yeers, or in the beginning of five thouſand yeers, but onelyonly that the dayes of the Meſsiah ſhall be two thouſand yeers, that is, that within that ſpace the Meſsiah ſhall come, about the beginning, middle or end. Which laſt words (ſay I) are very conſiderable by us Chriſtians. For within that ſpace Chriſt is come, and will come ☜again.

¶ 4 In the fourth Chapter are declared the opinions of the ancient Rabbins, concerning the terme and end of the world. In the Talmud wee read foreign &c. The world ſhall endure ſix thouſand yeers, in one it ſhall be deſtroyed; upon which many comment thus, The ELEMENTARY and TERRESTRIAL world ſhall endure ſix thouſand yeers, and in the ſeventh thouſand all ſhall return to their ancient chaos, of which they were made. And after that a New world ſhall exiſt. And that likewiſe after it hath ſtood ſix thouſand yeers ſhall alſo relapſe to its former Chaos. And then the revolution of the world ſhall endure for nine and forty thouſand yeers. And after that, the heavens and the earth ſhall be annihilated **It ſeems by this, that what the doctrine of Mahomet ſaid of 1000 yeers and 49000, was learned of theſe Rabbins.. All this they thinke to be ſhadowed forth partly by the ſix dayes of the Creation; becauſe, according to the Pſalmiſt (Pſal 90.4.) A thouſand yeers in the ſight of the Lord are but as yeſterday. Partly by the Law and the Commandement, That ſix yeers the land ſhould be tilled, in the ſeventh it ſhould reſt; and in the fiftieth the Jubile ſhould be celebrated. As for my opinion (ſaith R. Menaſſe) I thinke, That after ſix thouſand yeers, the world ſhall be deſtroyed upon one certaine day, or in one houre; that the orbs of heaven ſhall make a ſtand, as unmoveable; that there ſhall be no more generation, or corruption; and all things by the reſurrection ſhall be renovated, and return to a better condition. And this (ſaith he) out of doubt, is the opinion of the moſt learned Aben Ezra, who commenting on that place of Iſaiah (Chapter 65.17.) Behold I create new heavens, and a new earth, &c. ſaith thus, foreign &c. i.e. Rather we are to ſay, that the Heavens are expanſed, and that God will make new the aire to be ſingular good, &c. and then alſo ſhall there bee added to the earth a freſh vigor, whereby it ſhall bee made New. According to which verdict of Aben-Ezra, (ſaith Menaſſe) There is a total, and univerſal reforming, or new-framing of the world. And although the Text hath it, New Heavens, yet there is no neceſsity, nor doth the ſenſe require it, that we ſhould underſtand New Heavens, to be meant of other Heavens, diverſe from theſe now in being, but onelyonly that there ſhall be a certain Inſtauration, and Reformation of them into better. And whereas afore, the Ancients ſaid, that after ſix thouſand yeers, the world ſhall be deſtroyed in one; the meaning is not, that after ſix thouſand yeers ſhould be nothing, how can it be meaſured by ONE? Againe, the word Deſtroy doth not ſignifie a total annihilation, but onelyonly a ruine, or lapſing of things. Therefore from thoſe words cannot be concluded that the world ſhall be reduced to nothing; but as R. Haſday p. 426thinketh foreign &c. i. e. Nothing elſe can be gathered from the aforeſaid ſpeeches, but that there is a CERTAIN NECESSARY ETERNITY OF THE WORLD IN SPECIE, or KIND, that is, that the world be not plainly conſumed, and turned out into nothing, but ſtill bee turned into a better world. Accordingly, R. Huna ſaith concerning R. Joſeph Galilean, even thoſe heavens of which it is written, I create new Heavens, are already created in ſix dayes in Geneſis. And ſuteably in that 65. of Iſa. 17. ſpeaking of creating a new earth, he doth not ſay meerly foreign new, but with an additional of an emphatical article foreign this ſame earth New. So that as Pſal. 102.25, 26. The heavens and the earth waxing old as a garment, are CHANGED, as a new dreſt garment. And to the ſame purpoſe the Ancients ſpeak**Par. 30. Noah (ſay they) ſaw the New world, yet at that time the world was not altogether deſtroyed, but renewed; according to Pſal. 102.26. The ſumme is, That the world ſhall not be deſtroyed for a thouſand yeers, but in one day, or punctum of an houre, the earth ſhall ſuffer a mighty change, and upon that change immediately ſhall follow the reſurrection of the dead, and a new world. Even as it is in Zoar **Paraſah Toldoth Iſhac.foreign From the hour of the reſurrection of the dead, the world ſhall remain ſtable. And Lactantius Firmianus intimates that he had received it from a Cabaliſt, that the terme of ſix thouſand yeers being conſummated, the ſtate of all humane affairs, ſhall be formed into a better condition.

¶ 5 In the fifth chapter is held forth by the Rabbins what kind of ruine there ſhall be of the world before the great reſtauration of it yet to come. And concerning the Jews war with GOG and MAGOG All the Rabbins (ſaith Menaſſe Ben Iſrael) agree in this, That theISRAELITES after their return into their own Country at the time of their redemption, are not to injoy a full and perfect tranquillity, and peace, until the laſt war with Gog and Magog ſhal be finiſhed. For it ſhall come to paſſe (ſaith he) that after the Iſraelites ſhall returne into Paleſtine, that Nation of Gog and Magog ſhall come to invade, and poſſeſſe that Country, and that with an huge multitude of men, and infinite forces of ſouldiers, with the ſame hope and mind, to recover the Kingdome, and Empire to themſelves, as the Goths and Vandals accompanied with a multitude of vile perſons ſubjected unto themſelves moſt puiſſant Kingdomes, and triumphed over them. And although perhaps they may be perſwaded, that Monarchy of the Jewes to bee erected not without the ſingular divine providence of God, yet haply they may thinke that it ſhall continue but for a time; and ſo may conclude that it will bee as poſsible for them to ſubvert, and ſubdue it, as it was for Nebuchadnezzar and Titus Veſpaſian formerly to overthrow and enſlave it. With this hope, and confidence, thoſe Nations (of Gog and Magog) ſhall with an armed power, invade the Holy Land, and having againe expulſed thence the Iſraelites, they ſhall endeavour to ſubjugate them under their power. All which may be confirmed by divers places of Scripture. 1 By Ezekiel, Chap. 37. where p. 427the Prophet treating of the gathering together, and reſtititution of the Ten Tribes, and of the other Two, ſignified by the Two ſticks, in which the names of Judah and Ephraim were written, and declaring that all thoſe Tribes ſhall be conjoyned, and ſhall have David to be their King for ever, &c. he by and by ſubjoyns in the 38. Chapter, that this people ſhall be broken, and exceedingly troubled by Gog and Magog. Therefore he begins the 38. Chapter thus; Son of man, Set thy face againſt Gog, the land of Magog, &c. And proſecutes the reaſon, Verſ. 14. Therefore Sonne of man propheſie, and ſay unto Gog, Thus ſaith the Lord God, In that day when my people dwelleth ſafely, ſhalt thou not know it? And thou ſhalt come from thy place out of the North parts, thou, and many people with thee, all of themriding upon horſes, a great company, and a mighty Army. And thou ſhalt come up againſt my people of Iſrael, as a cloud to cover the land, it ſhall be in the latter dayes, and I will bring thee againſt my Land, that the heathen may know me, when I ſhal be ſanctified in thee. O Gog, before their eyes. Therefore (ſaith Menaſſe) this war being ended. THERE SHALL BEE A GREAT CHANGE OF ALL THINGS. For then (ſaith he) in my opinion, ſhall bee THE END OF THE WORLD,**Indeed then ſhall be an end of this world. viz. the begining of the dayes of the Meſsiah, but not the ultimate end of the world, as that in the 21, 22, 23. & 24. verſes quoted by R. Menaſſe, plainly ſhews, viz. ſword. peſtilence, blood, hailſtones, &c. of which there is no uſe at the ultimate end of the world. And in the next Chapter, viz. the 39. of Ezekiel the Prophet deſcribing the deſtruction of Gog, ſaith v. 2. that he ſhould not be totally deſtroyed, but onelyonly part, viz. onelyonly the ſixth part, as ſome will. The other five parts ſhall be reſerved (as Vatablus expounds) to be deſtroyed at the end of the thouſand yeers of the Kingdome of the Meſsiah, Rev. 20: 7. Beſides Ezekiel in the next Chapter, viz. the 40 &c. to the end of the Book, deſcribes a glorious ſtate of the Jews on earth, after the deſtruction of Gog and Magog. And therefore the Prophets former deſcription of their deſtruction cannot bee at the ultimate end of the world: As the reſtoring of the Temple of the Jews deſcribed in that 40. Chapter of Ezek. &c. to the end of Book, following the deſtruction of Gog is a Type of New-Jeruſalem. As Mr. Mede aſſerts, and Dr. Twiſſe approves. Mede Diatr. pars. 4. page 546.Rev 20:7 as it is related in the 20. Verſ. &c. The fiſhes of the ſea, and fowls of heaven, and the beaſts of the field, and all creeping things, &c. ſhall ſhake at my preſence, and the mountaines ſhall be thrown down, and the ſteep places ſhall fall, and every wall ſhall fall to the ground, &c. verſe 21, 22, 23, 24. to the end of the Chapter. Secondly, It may be confirmed out of Joel, Chapter 3.1, 2. Thirdly, out of Dan. Chapter 12.1. &c.☞ Who this Gog, and Magog are, it is not ſtated by the Jewiſh Rabbins. Mr. Mede ſaith (Diatr. pars. 4.p. 546.) The Turk is Gog and Magog; and Dr. Twiſſe highly approves it. But the Jewiſh Rabbins deliver their minde uncertainly. I know (ſaith R. Menaſſe) that others by the war of Gog and Magog, doe underſtand the Antichriſtian age that ſhall be at the end of the world. Hence Auguſtine ſaith (l. 20 De Civit. Dei c. 1.) Gog is the Devil, and Magog the Army of Antichriſt. Ambroſe thinks Gog to be the Goths, who invaded, and everted many of the Roman Provinces (l. 20. De demonſtr. Evangel. cap. 3.) Euſebius (ſaith he) did thinke (l. 5. c. 13. or 23.) Gog to be the Roman Emperour, and Magog his Kingdome and Empire. Pliny aſſerteth (l. 5. c. 23.) That there is a City of Cava Syria; which he calls Bombices or Bombice, and Hierapolis, that is called by the Syrians, Magog. The Hebrews (ſaith he) know indeed that Magog is of the poſterity of Japhet, but which is that Nation at this day, they do not know.

p. 428¶ 6. In the ſixth Chapter, we have the RESTAURATION, or RESTITUTION of the world (in the dayes of the New world) punctually deſcribed (as they ſay) to the life, by a parallel with the ſix dayes works of the firſt Creation, viz.

In the firſt day was created light, which was (ſaith R. Menaſſe) according to the opinion of the Ancients a ſupernatural light ****Bereſit. Raba. Paraſ. 3.. So in the Reſtauration of the World, there ſhall be an extraordinary tranſcendent light, according to Iſaiah, Chap. 60. v. 19. The Sun ſhall be no more thy light by day, neither for brightneſſe ſhall the moon give light unto thee, but THE LORD SHALL BE UNTO THEE AN EVERLASTING LIGHT, and thy God thy glory. On which words Iſaac Abravanel comments thus foreign &c. Thou ſhalt have no need of ſolary light, or light of the Sunne by reaſon of the divine light.

On the ſecond day was created the Expanſe (as the Hebrew foreign calls it) or Firmament (as we call it according to the Greek) which (ſaith R. Menaſſe) according to the opinion of the learned ſignifies the Region of the ayre. So this (as we ſaid afore) in the New world ſhall be purged, or refined from all noxious exhalations (by which is ſignified, ſaith Ahen Ezra the New heaven;) And all evill ſpirits and Devils, whoſe ſeat was in the Ayre, ſhall bee removed thence, according to that in the Tract of Aboda **Aboda Zara. cap. 5.foreign &c. i. e. Hell ſhall not be in the new world. But the bleſſed God at the day of judgement ſhall draw forth the Sunne out of its ſheath, and torment the wicked. So Malach. 4.1. it is ſaid, Behold the day cometh that ſhall burne like an oven. And Zach. 13.2. I will cauſe the unclean ſpirit to paſſe out of the land.

In the third dayes work, the dry land appeared, and the plants were created, which after were curſed for Adams ſinne. Therefore in the New world the earth ſhall be amended, and a better efficacie and vertue ſhall be inſtilled into it for germination, according to Aben Ezra: thence in Siphra, it is ſaid by the Ancients on Levit. 26.4 foreign &c. i. e. The earth ſhall give her increaſe, not in the manner it doth now, but as it did in the time of Adam. Likewiſe we read in Semot **Semot. Raba. paraſ. 15.foreign &c. i. e. It ſhall be that the trees ſhall yeeld their fruit every month, according to Ezek. 47.12.

In the fourth day was created the Sunne, Moon and Stars. Theſe alſo ſhall be renewed; For the light of the Sunne (the fountain and originall of all celeſtial light) ſhall in a marvellous manner be augmented, as in Semot we read**Semo. R. par. 12. foreign &c. i. e. The bleſſed God will cauſe that the Sun ſhall ſhine forth nine and forty parts of more light, as it is ſaid****Iſa. 30.26.Isa 30:26, The light of the Moon ſhall be as the light of the Sun, and the light of the Sun ſhal be ſevenfold more, as the light of ſeven dayes.

In the fifth day were created the Fiſhes and Fowls, and the great Leviathan. "By which is underſtood (ſaith Menaſſe) according to "the opinion of the Ancients, it taken litterally, That God will prepare in the world to come all curioſities for the juſt.

p. 429In the ſixth day were created all Animals void of reaſon; and laſt of all Adam, of the duſt of the ground, yet moſt perfect in all reſpects and that without conjunction of male and female. The Rabbins further ſay, that his body was full of light, or lightſome, and was of a goodly ſtature. Therefore out of doubt when Adam ſhall riſe again, for he (ſaith the Rabbi) ſhall be raiſed firſt, he ſhall riſe according to his firſt form and ſtature: Yea moreover his body ſhall then be far more lightſome diaphanous, or tranſparent; According to that of the Ancients**In Midras a-Nehelam in Paraſ. Veycra Elau., foreign &c. i. e. R. Levi ſaith, The ſoule whiles it is in its glorious eſtate, ſuſtaines it ſelfe with a ſuperiour light, and is cloathed with it, when it ſhal returne to its body in the world to come, it ſhal returne with the ſame light, and then the body ſhal ſhine as the ſplendor of heaven, accordinng to that of Dan. 12. They that underſtand, or the intelligent, ſhal ſhine as the brightneſſe of heaven. And becauſe (ſaith R. Menaſſe) in that New world SINNE SHALL HAVE ☜ NO PLACE, as we ſhall demonſtrate in that which is to follow) therefore by good conſequence, the body ſhall alwayes remaine in the ſame glory, and ſplendor, and ſo the whole world to bee reſtored into the ſame ſtate wherein it was, before ſinne entred.

Mean time note that this renovation of the Lord ſhall (in my judgement) differ from the ſtate of the firſt Creation.

1 This world was made of nothing; but that to come, not of nothing, but of the things already created, being endowed with a new diſpoſition, and better quality.

2 At firſt, this world was made in ſeven dayes. But the other ſhall be new-formed in one day.

3 This world began with night, the other ſhall begin with day, according to that in Zechary Chapter 14.7. At evening it ſhall be light.

There are, that wil have all that we have hitherto ſaid to come to paſſe in the time of the Meſsiah; and to that, they think, doth belong that ſaying of the Ancients foreign i. e. prepared to come. But if any rightly weigh what the Ancients have ſaid, (as was afore hinted**Viz. In cha. 2. of the third Book of R. menaſſe, is the whole matter at large.) eſpecially that in Midras a-Nehelam, he ſhall finde that theſe things are to be underſtood of the New world which begins with the reſurrection from the dead. The ſumme of which matter is this: That unto the comming of the Meſsial (ſay the Rabbins) is knit on (as immediately ſubſequent) the reſurrection from the dead. Now it is worth the weighing what ſpace there may be of the former, to the beginning ☜ of the latter.Obſerve this. In the Sanhedrim Chap. 11. divers opinions are propounded. R. Eliezer maketh the ſpace to bee foure hundred yeers. R. Elhazar Ben Hazaria maketh it to bee ſeventy yeers. R. Elhazar forty yeers. Theſe all differ, and yet were not altogether raſh in their opinions. For R. Eliezer computed according to the time of the Egyptian Captivity, four hundred yeers. R. Elhazar Ben Hazariah according to the Babylonian Captivity, ſeventy yeers. And R. Elhazar forty yeers, according to the time of the Jews peregrination in the wilderneſſe. And all three of them each to confirm his own opinion, bring that of the 90. Pſalm v. 15. Make us glad, according to the dayes wherein thou haſt afflicted us, and p. 430the yeers wherein we have ſeen evil. (For the Rabbins affirmed afore, that after the Jews ſhall be brought back by the Meſſiah to their owne land, they ſhall be very much troubled by Gog and Magog, of which ſpace of time, I conceive, is the preſent diſpute among theſe Rabbins but now quoted) In Midras a-Nehelem wee finde it written, foreign &c. i. e. THAT THE CONGREGATING or GATHERING TOGETHER OF THE☞ CAPTIVE (Jews) ſhall ANTICIPATE or PRECEDE THE RESURRRECTION OF THE DEAD THE SPACE OF FORTY YEERS. And (ſaith R. Menaſſe) if this laſt opinion bee received and delivered by the Ancients, it may be ſoundly admitted, becauſe it implyes no contradiction, nor doth it contain any difficulty **Thus R. Menaſſe out of the Rabbins. But I think that it is neer the matter in the ſacred compute of the holy Scripture. Dan. 12. v. 11, 12. if carefully computed and compared with v. 1. Touching the troubles at the time when Michael ſhall ſtand up to deliver his people; together with v. ult. touching the reſurrection of the dead.Dan 12:11Dan 12:12. Thus wee hear why R. Menaſſe would refer the glory afore ſpoken, rather to the New world, then to the dayes of the Meſsiah. Now hear him go on in this ſixth Chapter, and that in a way of condiſcention of referring it (if any will) to the dayes of the Meſsiah. If, ſaith R. Menaſſe, it ſo ſeem good to any, he may refer the glorious things aforeſaid in ſome ſort unto the times of the Meſsiah, becauſe both times are connexed the one on to the end of the other, as we ſhewed afore. Again, becauſe the end of the reſurrection is, that the raiſed may enjoy the happineſſe of that age; therefore they may be taken for one and the ſame time.

Thoſe admirable verſes of the Kingly Prophet David, Pſ. 104. do not a little ſerve to our purpoſe, as they ſeem to me, viz. v. 27, 28, 29, and 30. All wait, or hope upon thee. Thou giveſt them their meat in due ſeaſon, &c. Thou hideſt thy face, they are troubled: Thou takeſt away their breath they dye, and return to their duſt. Thou ſendeſt forth thy Spirit, they are CREATED, and thou RENEWEST THE face of the earth. Where the Prophet ſaith, that after death, the ſoule the ſecond time returns to the body, and then the earth is renovated.

¶ 7 In the 7, 8, 9, 10, and 11. Chapters theſe queſtions are put and reſolved chiefly; 1 Whether then ſhall be the day of judgement? To which the Rabbins anſwer is, out of many Scriptures, and allegations of Antiquity; That after the world ſhal be made new, and the dead raiſed, then ſhal be a day of judgement. In part God judged afore the living, in the war of Gog and Magog, EXCEPTING A THIRD PART OF THEM††☞ So that according to the Rabbins alſo a part of Gog and Magog as was ſaid a little afore, are reſerved, who in all probability, are they, that ſhall make head at the end of the thouſand yeers, Rev. 20. v. 7.Rev 20:7, And after he ſhall come to judge the dead. 2 Whether then ſhall be the reſtauration of the place and parts of worſhip, and a ſettlement of the fruition of the holy land? To which it is anſwered, yea. 3 Whether there ſhall be the uſe of food, and prolification? to which Gerundenſis anſwers, that then ſhall be no other then a ſpiritual life, though ſome other Rabbins are of another minde. 4 Whether they that are raiſed ſhall dye any more? To which the §. 4 general anſwer of the Rabbins is negative.

Thus far you have heard the opinion of the Jews concerning the glorious ſtate on earth yet to come, in the general vote of their Rabbins, laid together by R. Menaſſe Ben Iſrael. Next hear learned Mr. Mede give you the ſumme of them, Diatriba, pars. 4, pag. 461. p. 431Though the ancient Jews (whilſt they were yet the Church of God) had no diſtinct knowledge of ſuch an order in the Reſurrection as firſt and ſecond, but only of the reſurrection in groſſe, and general, to be in die judicii magni; yet they looked for ſuch a reſurrection, wherein thoſe that roſe againe, ſhould reigne ſome time upon earth according to that Apocalyps 5.10. we ſhal reigne on earth, as appeareth by Wiſdome 3. from the firſt to the eighth verſe, incluſivè; where it is expreſly ſaid, That the ſoules of the righteous which were departed, ſhould in the time of their VISITATION ſhine, and that they ſhould judge the Nations, and have dominion over the people, and their LORD SHOULD REIGN for ever. See the place, and conſider it. This opinion is alſo here and there diſperſed in the Chalde Paraphraſe, and in the Talmud, as of ancient tradition; and in the opinion of the Jews at this day; who as they look not for the Kingdome of the Meſsiah untill Dies judicii magni (the day of the great judgement) ſo they expect that their fore-fathers (at leaſt ſuch as were juſt and holy) ſhould ariſe at the beginning of the ſame, and reigne in the land of Iſrael with their off-ſpring under the MESSIAH. I can hardly beleeve (ſaith Mr. Mede) that all this ſmoak of tradition could ariſe, but from ſome fire of truth anciently made knowne unto them. Beſides, why ſhould the Holy Ghoſt in this point, ſpeak ſo like them, unleſſe he would induce us, mutatis mutandis, to mean with them? In fine, the ſecond and univerſal Reſurrection with the ſtate of the Saints after it, now ſo clearly revealed in Chriſtianity, ſeems to have been leſſe knowne to the ancient Church of the Jews then the firſt, and the ſtate to accompany it.

§. 5 Let us cloſe this diſcourſe of the ſuffrage of the Jews touching the glorious ſtate on earth yet to come, with the Propheſie of Tobit or Tobias about to dye, concerning the twofold Captivity of the Jews, and the laſt ſtate of things, according to the moſt exact Hebrew copy**Not that of Munſters, tempered and patched up out of the Greek and Latine Tranſlations. But that moſt ancient Conſtantinopolitan copy (purely Hebraiſing) ſet forth by Paulus Fagius. So that this Copie differs ſomething from that in Greeke… and that we have in Engliſh, formerly annexed to our Engliſh Bibles. Should ſeem this Copie wee alleadge, was originally in Chalde, and was tranſlated moſt faithfully by ſome Jew that was ſingularly learned in the Hebrew Dialect. We ſhall with the Tranſlation, give you a taſte of it in ſome main parts, in the Hebrew.. That we intend, is in the Propheſie of Tobias, according to this ſaid copy in Chapter 14. v. 3. &c. And it came to paſſe when Tobias was old, that he called his ſonne Tobias, together with his ſix ſonnes which were borne to him, and ſaid unto him: My ſonne, thou knoweſt that I am now ſpent with old age; Take heed therefore after my death, that thou ſtay no longer at NINEVE; For certaine it is, and cleare to thee, that it ſhall come to paſſe that the Propheſie of the Prophet JONAH ſhall bee confirmed. Wherefore take thy ſonnes, and all that thou haſt, and goe into the Land of the MEDES; for THERE ſhall bee peace unto the appointed time.

p. 432But the reſt of our brethren of ISRAEL foreign who are in Jeruſalem, all of them ſhall foreign goe into exile, and Jeruſalem ſhall bee for, foreign or into heapes **For ſo, and in the very ſame words the Prophet Micha had now propheſied about the beginning of Hezekiah, in which time Tobias was carried away into Captivity. See Jer. 16.18. Micha 3.12.Jer 16:18Mic 3:12, and the mountaine of the foreign Houſe for, or into high places of a Forreſt, foreign and ſhall remaine deſolate for a little foreign time. foreign

And then ſhall the children of Iſrael go up and rebuild it, and alſo the Temple; but not according to the former ſtructure; and foreign they ſhall remaine there MANY DAYES, UNTIL A foreign CERTAIN SERIES OF AGES BE FULFILLED ††In the Greek tis foreign Till the ſeaſons of that age or world be fulfilled..

Then ſhall they againe goe forth into a Captivity, foreign by farre the greateſt they were ever in **Thoſe words Then againe they ſhall go into Captivity by far the greateſt they were ever in, are left out of the Greek Copy, either by miſchance, or of purpoſe, becauſe it ſavoured of our opinion which the times then, when it was expunged likely in Jeromes time, could not bear it. And therefore Jerome even for that cauſe left out, not onelyonly that clauſe, but alſo two whole Paragraphs in that place, to the utter routing of the coherence of the ſenſe; even as he tranſlated the whole, exceeding perfunctorily, by his own confeſſion. For in his Prologue to that his Tranſlation, he ſaith Becauſe the Chalde tongue is neer in kin to the Hebrew, finding a ready man of ſpeech in both languages, I ſnatched the labour of one day, and what he expreſſed to me in Hebrew, that by a notary I expounded in Latine.. But the bleſſed foreign Holy God, ſhall remember them, and ſhall gather them foreign from the four quarters of the world.

Then ſhall Jeruſalem, the holy City be reſtored, with a beautifull and excellent ſtructure; as alſo the Temple ſhall be built, with a famous ſtructure, which ſhall not be deſtroyed, nor demoliſhed for ever, as the Prophets have ſaid. Then ſhall the Gentiles be converted to worſhip the Lord, and ſhall caſt away the graven Images of their gods, and ſhall give laud and praiſe to his great name. The horne alſo of his people ſhall be exalted before all Nations, and all the ſeed of ISRAEL ſhall celebrate and glorifie his great Name. Then ſhall his ſervants, that ſerve him in truth, be glad; all that do righteouſneſſe and godlineſſe ſhall rejoyce, and triumph before him.

If all that I have produced touching the Jews ſuffrage for the glorious ſtate of all things on earth yet to come, be not ſufficient for ſome (though perhaps I have quoted too much for others) let ſuch read the Chalde Paraphraſe on the Bible, if but in the Latine Tranſlation; the Rabbins (at leaſt as quoted in Mercer) on the minor Prophets; Petrus Galatinus; Buxtorfs Jewiſh Synagogues, and the fourth book of Eſdras; of which laſt, Mr. Medes cenſure is worth the hearing, eſpecially in that it relates to the point in hand. Whereas you ſay (ſaith he, in anſwer to Mr. Haines) that the Jews ſince Chriſt brought in this opinion of the Roman to bee the fourth Kingdome that ſo they might the better maintaine their expectation of the Meſsiah yet to come, becauſe that Kingdome was yet in being; I ſay it was affirmed, whoſoever firſt affirmed it, without all ground, authority, or probability; the contrary alſo being eaſie to be proved; viz. that the Jewes were of p. 433this opinion before our Saviours time, as appears in Jonathan Ben Uziel the Chalde Paraphraſt, and by the fourth Book of Eſdras; which whatſoever the authority thereof be; is ſufficient to prove this, being written by a Jew (for it is, ſaith Picus, the firſt of their ſeventy Books of Cabala) and before our Saviours comming, as appears by many paſſages of Meſsiah expected, and yet to appeare within foure hundred yeers after that ſuppoſed time of Eſdras. Certainly he that writ it meant no hurt to the Chriſtians, as will eaſily appear to him that reads it, and finds the name Jeſus, and ſo often mention of the Sonne of God. "Which I note, in caſe you ſhould rather thinke it written after Chriſt. The ancient mention thereof is by Clemens Alexandrinus, Anno 200.

CHAP. V.

Of the Vote of Chriſtians (at leaſt ſo named) concerning the glorious ſtate of things yet to be on earth afore the ultimate judgement. Delivered not onelyonly in ſhort paſſages here and there ſprinkled in their Works, but in their great Councils, and forms of Catechiſmes, for the grounding of people in Religion.

§. 1 TOuching the opinion of ſome learned Papiſts in the point now under conſideration; we gave you ſome inſtance afore in the firſt Book out of Lorinus a learned Papiſt his quotations of ſome of his owne Religion: And out of learned A lapide (though a ranke Papiſt) confeſſing much of this point in his Commentary on Hoſ. 3. v. 5. as his owne judgement, quoting many Fathers, &c. to countenance his opinion therein; adde now out of him on Hoſ. 1. Chapter upon the tenth verſe [And the number of the children of Iſrael ſhall be as he ſand of the ſea, which cannot be meaſured, nor numbred] he hath theſe words, Dico ergo, &c. I ſay therefore (ſaith A lapide) this Propheſie began to be fulfilled by Chriſt who preached in perſon both to Jews and Iſraelites as Matth. 4 15. and after by Philip, Peter, and John, Act. 8. Adde that daily many of Iſrael ſhall be converted. And at laſt in the end of the world ALL THE ISRAELITES ſhall bee converted, as ſaith the Apoſtle, Rom. 11.26. And THEN ſhall this Propheſie of Hoſea be perfectly fulfilled. So S. Jerome, and Chriſtopherus a Caſtro. And that by Iſrael muſt here bee underſtood as Gentiles, ſo the natural Iſraelites, converted unto Chriſt is the common expoſition of the Fathers, and School-men**Ita (inquit A Lapid.) S. Hier. Cyril. Ruffinus Haymo. Hugo. Albertus. Auguſt, l. 22. Contra Fauſtum, cap. 89. & ſaepe alibi. Cyprian. lib. Teſtim, contra Judaeos cap. 19. Tertul. lib 4 contra Marc. cap. 16. Irenaeus lib. 1 cap. 4 Proſper lib. 2. De vocat Gentium cap. 18. Primaſ. Anſelm. & S. Thom. in Rom. 9.Mark 16Rom 9. And upon v. 12. [And the children of JVDAH and the children of ISRAEL ſhall be gathered together, and appoint themſelves one head, &c. For great ſhall be the day of Jezreel] A lapade hath theſe words, Then the Natural Jews, and the Iſraelites ſhall be converted unto Chriſt.****Ita (inquit A Lapid.) S. Hieron. Haymo. Alber. Vetab. Arias. a Caſtro. They ſhall (I ſay, ſaith Alapide) be gathered into one Church of Chriſt. By Iſrael and Judah are fundamentally underſtood the true Iſraelites, and thoſe of Judah which ſhall bee converted unto Chriſt; ſymbolically and myſtically the Gentiles tobe coverted unto p. 434Chriſt. And touching the great day of Jezreel, that is the Day of the Meſſiah, of which the Sibyl ſang††Apud Virgil. Eclog. 4. Incipient magni procedere moniſes [Then ſhall proceed the magnificent months, &c.] As the Platoniſts called the time of the revolution and return of all things to their priſtine or firſt perfection, THE GREAT YEER; So Chriſt brings the GREAT YEER, when he repairs and reduceth all things to their primaeve orlinal felicity. Again the day of Jezrreel ſignifies the Arm of God. So all theſe daies of Jezreelare daies and works of the mighty arm of God (ſo Arias.) And laſtly, The great day of Jezreel ſhall be the day of the Reſurrection "and Judgement. (So Cyril.) Adde to theſe things of Alapide, That "divers of the Popiſh Schoolmen, viz. Aquinas, Scotus, and Cajetan hold many things of our Tenet, according to Dr. …rideaux his quotation of them.

§. 2 As for Lutherans (beſide what Luther hinted in our firſt Book, touching Abel, and the Saints bodies after death) Note the words of famous L. Oſiander upon the twelfth of Daniel, touching the computations of the times of Michael (Meſsiah) his delivering the "Jews: I think (ſaith Oſiander) theſe yeers will fall in with that time, "in which the Popedome of Rome ſhall bodily be overthrown.

§. 3 Out of the better ſort of Chriſtians, viz. the choice Gre…k, and Latine Fathers, and later learned pious Authors, I have alleadged ſo much in our firſt Book, that I ſhall now adde but ſome culled and picked flowers out of ſeverall goodly Gardens aſore omitted, to make up the ſumme of the concluſion; That our Theſis in the main is little leſſe then as it were the voyce of the Law of nature in all men.

¶ 1 Take in the firſt place (as worthy to carry the col…urs) Mr. Medes **Diatrib. part. 4. p. 455, &c. p. 485. &c. p. 490. &c. p. 462. &c.ſummary, and pithy account *, eſpecially for Antiquity (ſet forth long after I was a good way entred into this work.) Touching the queſtion of the thouſand yeers, you may ſee I have demonſtrated them to follow the times of the Beaſt, and of the falſe Prophet, and conſequently the time of Antichriſt. And if the Apocalyps be canonicall Scripture, it muſt needs be granted there is ſuch a time to come, or we muſt deny either Rome which now is, to be Babylon, or the Beaſt to be Antichriſt, or Antichriſtendome, which thoſe who oppoſed the ancient Chiliaſts, found ſo neceſſary, as forced them (having no other way to avoid their adverſaries) directly to deny the Apocalyps to be Scripture; nor was it re-admitted, till they thought they had found ſome commodious interpretation of the thouſand yeers: And yet the Apocalyps hath more humane (not to ſpeak of divine) authoriy then any other book of the New Teſtament beſides; even from the time it was firſt delivered. But we ſee☞ what the zeale of oppoſition can do.Juſtin Martyr alleadged. This Dogma of the thouſand yeers, regnum or Kingdome, was the general opinion of all orthodox Chriſtians in the age immediately following the Apoſtles, if Juſtin Martyr ſay true (of whom ſee at large in our firſt Book) and none knowne to deny it but Hereticks,Irenaeus a…leadged. See his words at length by and by at that denyed the Reſurrection,☞ and held that the God of Abraham, Iſaac and Jacob was not☞ the father of our Lord Jeſus Chriſt. This was the reaſon Irenaeus maintained it in his Book (contra omnes hareſes) againſt all hereſies; p. 435and …er…u…an againſt the Marcion…es, Chapter 3. Euſebius who ſound out one Gaius, to father it upon Cerinthus, deſerves no credit. He was a party, and one of thoſe which did his beſt to undermine the autherity of the Apocalyps. Not did any know of any ſuch Gaius, but from his relation. And if there were any ſuch, he ſhould ſeem to be one of the Alogi; who denied both Jeſus, Goſpel, and Apocalyps, as is teſtified by Epiphanius. And their age jumps with the age which Euſebius affignes to Gaius. Yet I deny not, but ſome might maintaine very carnall and intollerable conceits about the (Regnum) Kingdom of a thouſand yeers, as the Mahumetans doe about their Paradiſe. But theſe are not to be imputed unto thoſe Primitive Fathers, and Orthodox Chriſtians. The cenſure of Ferom.S. Jerom was a chiefe Champion to cry downe this opinion, and according to his wont, a moſt unequall Relator of the opinion of his adverſaries; what credit hee deſerves in this, may appeare by ſome fragments of thoſe Authors ſtill remaining, whom hee charged with an opinion directly contrary to that which they expreſly affirmed. And yet when he had ſtated it ſo, as it muſt needs be Hereſie and Blaſphemy whoſoever ſhould hold it, he is found to ſay, he durſt not damne it, becauſe multi virorum Eccleſiaſticorum, &c. i.e. becauſe many Eccleſiaſtical men, and martyrs ſaid the ſame things. Comment. on Jer. 19.10. So that S. Jerome is a man of no faith with mee, when he deſcribes the opinion of his adverſary, which whatſoever it were, he would ſet it forth as odious as poſſibly he could. He was a man that cared not what hee ſaid, ſo it might diſparage his adverſary. This appears ſufficiently in the caſes of Vigilantius and Jovinian. Yea but he lived the ſame time. Anſw. So doe we with thoſe we differ from, and yet we ſee the experience daily, that ſcarce any one will relate the opinion of his adverſary candidly. Yea, but I cannot deny that Lactantius was for the abounding of meats, and the ſatiating of the belly and appetite, &c. Lactantius cleared.But what if I can? His words only are theſe; (lib. 7. cap. 24) Tunc, inquit, qui erunt in corpore vivi, &c.i.e. Thoſe who then ſhall be alive (viz. he means at Chriſts ſecond comming) ſhal not dye, but for thoſe thouſand yeers ſhal generate an infinite multitude, and their off-ſpring ſhal be holy, and dear to God. But thoſe that ſhal be raiſed from the dead (he means at the firſt reſurrection) they ſhal be over the living in manner of Iudges. And then preſently addes; The ſaid Regnum, or Kingdome, to be the thouſand yeers of a celeſtial Empire, in which righteouſneſſe ſhall reigne throughout the world. But of ſatiating the appetite, &c. I finde no word, unleſſe you thinke it muſt needs follow upon the taking away the curſe off the creature, and the reſtitution thereof to the perfection it loſt through mans ſinne. For Lactantius means no more, but that ſuch as then lived, ſhould live the life that Adam ſhould have done in Paradiſe, had he not ſinned. But thoſe that ſhould then riſe from the dead, ſhould live in a far more heavenly, and Angelical condition, even the life of the bleſſed ſpirits in heaven. But S. Jerom is wont to relate the opinion, as if thoſe, who roſe againe, ſhould generate, and give themſelves to feaſting and gormandizing. You ſay that Saint Auſtin intimates, that ſome held ſome ſuch carnal Beatitude. I anſwer, p. 436ſo he intimates that ſome did not, and that himſelfe was once of that opinion, and that to hold ſo, was tolerable. His words are**De Civit. Dei l. 20 c. 7. Quae opinio eſſet ut cunque tolerabilis, &c. i.e. which opinion however would be tollerable, if any ſpiritual delicacies or dainties ſhould, in that Sabbath be given to the Saints by the preſence of the Lord (Chriſt.) For we alſo ſometime have thought the ſame. But where can I ſhew Cyprian to be a Chiliaſt? Cypriar. Headged.He ſhews himſelf plainly to be ſuch (to ſuch as know the myſtery of that opinion) In his book of exhortation to martyrdome, in the Preſace whereof he ſpeaks thus. Deſideraſti Fortunate chariſsime, &c. i.e. Thou haſt deſired, moſt dear Fortunatus, that in regard the weight of perſecutions and preſſures is now incumbent upon us, and the inſeſting time, to be in the end and conſummation of the Antichriſtian world, now begins to approach, that I ſhould compoſe ſome encouragements out of the holy Scriptures, to prepare, and corroborate the minds of the brethren, whereby I might animate the ſouldiers of Chriſt unto the heavenly and ſpiritual combate; Six thouſand yeers are now almoſt compleated; if the Devill ſhall ſinde the ſouldier of Chriſt unready, &c. But he that thus expected that the comming of Antichriſt ſhould be at the end of the ſix thouſanth yeer, which he ſuppoſed then neer at hand, did yet thinke the world ſhould laſt ſeven thouſand yeers, viz. a thouſand yeers after the deſtruction of Antichriſt, as appears by his eleventh Chapter, in theſe words Quid vero in Maccabaeis, ſeptem fratres, &c. i.e. What mean the ſeven brethren in the Maccabees, moſt like in condition of birth and vertue, making up the ſeptenary number of compleat perfection? Even as the firſt ſeven daies, according to divine diſpoſal, ſo the ſeven ☟ ☟ brethren adhering in martyrdome, Irenaeus alleadged at large, lib. 5. c. 28. c. 30. coutra Heref.do containe ſeven thouſand yeers, that a lawful ſumme may be made up. This, to him that knows Chiliaſme, is plain Chiliaſme; which Irenaeus will make plain, Quotquot diebus hic factus eſt mundus &c. i.e. Look in how many dayes this world was made, even in ſo many thouſands of yeers it ends. …or if the day of the Lord be as a thouſand yeers, and in ſix dayes were ſiniſhed the things that were made, it is manifeſt that the end of them is in the ſix thouſanth yeer. When Antichriſt reigning three yeers and ſix months ſhall devaſtate or lay waſte all things in this world, then ſhall THE LORD COME FROM HEAVEN IN THE CLOUDS IN THE GLORY OF HIS FATHER, caſting HIM, and thoſe that obey him into the lake of ſire; but procuring, or bringing with him unto the juſt, ☟ the times of the KINGDOME;The great Council of Nice alleadged for our opinion that is, a Reſt (that is, the great SABBATH) the ſeventh day ſanctified, and reſtoring to Abraham the promiſe of the INHERITANCE, &c. Adde to all as MOST REMARKABLE, That the GREAT COUNCIL OF NICE, called by Conſtantine the Great, beſides the definition of faith, and Canons Ecclefiaſtical, did ſet forth certain (foreign) Formes of Eccleſiaſtical doctrines, according to which all Teachers in the Church were to frame their diſcourſe, and direct their opinions. Some of theſe (foreign) Formes of Eccleſiaſtical doctrine, are recorded by Gelaſius Cyzicenus in his (Hiſtoriâ Actorum Concilii Niceni) Hiſtory of the Acts of the Council of Nice. Amongſt theſe there is this Forme, for the Doctrine of the ſtate of the Reſurrection.

p. 437**foreign (Cap. 7.18) foreign (P… 27.13.) foreign (Mat. 5.5) foreign (…a. 26.6) foreignMatt 5:5The world was made more minute or leſſe (i.e. imperfecter or viler) becauſe of fore-knowledge: For God fore-ſaw that man would ſinne. Therefore we expect NEW HEAVENS; AND A NEW EARTH, accrding to the holy Scriptures, when ſhall ſhine forth the apparition or appearance and Kingdome of the great God, and our Saviour Jeſus Chriſt. And THEN as Daniel ſaith (Chap. 7.18.) The Saints of the moſt HIGH SHAL TAKE THE KINGDOME; and there ſhal be a pure earth, holy, a land of the living, and not of the dead, which David fore ſee…ng by the eye of faith, cryes out (Pſal. 27.13.) I beleeve to ſee the goodneſſe of the Lord in the LAND OF THE LIVING; A land of the meck and humble. For bleſſed (ſaith Chriſt, Matth. 5.5.) are the meek, for they ſhall POSSESSE THE EARTH. And the Prophet s;aith (Iſa. 26.6) The feet of the meek and the humble ſhall tread upon it. 1. Judge by this (notwithſtanding fifty yeers oppoſition) how powerfull the Chiliaſtical party yet was at the time of that Council. By ſome whereof, if this Forme were not framed, and compoſed, yet was it thus moderated (as you ſee) that both parties might accept it (every mans interpretation being ſafe to himſelfe) as being delivered in the terms and language of Scripture. 2 Judge whether in my explication of the ſtate of the Thouſand yeers, I have not kept within the compaſſe of this Forme, and not ſwerved one jot there-from. This you ſee was the opi…on of the whole Orthodox Chriſtian Church in the age immediately following the death of S. John (when yet Polycarp, and many of the Apoſtles Diſciples were living) as Juſtin Martyr expreſly affirmes. A Teſtimony abſolute, without all compariſon, to perſwade ſuch as rely upon authority, and antiquity; even as you have ſeen the ſame opinion continued throughout the next age following that. And therefore it is to be ADMIRED that an opinion once ſo generally received in the Church, ſhould ever have been ſo cryed down, and buried. But thoſe times which extinguiſhed this, brought other alterations into the Church beſide this, and perhaps ſomething in lieu of that, and relating to it, (which perhaps few obſerve, that have knowledge enough of the reſt) namely that this opinion of the FIRST RESURRECTION was the reall ground, and mother of prayers for the dead, ſo anciently received in the Church, which were then conceived after this manner, THAT THEY MAY HAVE THEIR PART IN THE FIRST RESURRECTION. See Tertullian, who firſt mentions them. The reaſon was, becauſe this having part in the firſt reſurrection, was not to be common to all, but to be a priviledge to ſome, namely of Martyrs and Conſeſſors equipollent to them, if God would ſo accept them. Moreover the beleefe of this Prerogative of Martyrs in the firſt reſurrection, was that which made the Chriſtians of thoſe times ſo joyouſly deſirous of Martyrdome. Theſe things will perhaps ſeem ſtrange, but will be found true, if examined. And yet may not ſeem ſo ſtrange to conſidering minds, if they take notice that even ſo neer to us as in King Edward the ſixth his time, in compariſon of thoſe ancient times, though now an antiquity in parallel with later times, this our opinion of the glorious ſtate on earth yet to p. 438come before the ultimate judgement, was given to that age as a Catechiſmal fundamental, King Edward the fixth his Catechiſme alleadges for our opinion.to be drunk in by all that ſhould receive the true Chriſtian, or Proteſtant Religion. For the Author of the Catechiſme ſet forth in that King Edward the fixth his time (and by that King authoriſed May 20. in the laſt yeer of his reigne) explicates the ſecond Petition of the Lords prayer thus; Q. How is that Petition, Thy Kingdome come, to be underſtood? A. Wee aske that his Kingdome may come; for as yet we ſee not all things ſubject to Chriſt; wee ſee not how, or that the ſtone is cut out of the mountaine;☞ without humane helpe, which BREAKS INTO PEECES, AND REDVCETH into NOTHING THE IMAGE DESCRIBED BY DANIEL; how, or that the onelyonly rocke, which is Chriſt, doth POSSESSE, AND OBTAINE THE EMPIRE OF THE WHOLE WORLD given him of the Father. As yet Antichriſt is not ſlaine; whence it is that we deſire, and pray, that at length it may come to paſſe, and be fulfilled; and that Chriſt alone may reigne with his Saints, according to the divine promiſes; And that be may live, and have dominion in the world according to the decrees of the holy Goſpel; and not according to the traditions, and laws of men, and the wils of the TYRANTS of the World. God grant (ſaith the Reply of the Queſtioniſt) that his Kingdome may come moſt ſpeedily. In Mr. Foxe his Martyrologie, you ſhall find in the examination of Mr. Philpot, that the Biſhops, when they came, brought this Catechiſme with them; but what ſpecial relation it had to him, I know not, nor is ought there mentioned about it. The Kings Letters before it, begin thus, Cum brevis & explicata, &c. Whereas a compendious and plain way or forme of Catechiſme, written by a learnedman, was preſented unto us, we committed the peruſal, and trial thereof to certain Biſhops, and other learned men, &c. And in the ſame Catechiſme concerning the end of the world, The Queſtion being put thus; The end of the world the ſacred Scripture cals the conſummation and perfection of the MYSTERY OF CHRIST, and the RENOVATION OF ALL THINGS; So the Apoſtle Peter ſpeaks 2 Ep. Chap. 3. We expect new heavens, and a new earth according to Gods promiſe, wherein dwels righteouſneſſe. And it ſeems agreeable to reaſon, that the corruption, mutability, and ſinne, to which the whole world is ſubject, ſhould at laſt ceaſe. Now by what means, or wayes of circumſtances thoſe things ſhall be brought to paſſe, I deſire to know of thee? Anſw. I will declare as well as I can; the ſame Apoſtle atteſting: The heavens, in manner of a ſtormy tempeſt, ſhall paſſe away; and the elements eſtuating, ſhall be diſſolved, and the earth, and the works therein ſhall be burnt. As if the Apoſtle ſhould ſay, The world (like as wee ſee in gold) ſhall be wholly purged with fire, AND SHALL BEE BROVGHT TO ITS UTMOST PERFECTION; which the little world man imitating, ſhall likewiſe bee freed from corruption, and mutation. And ſo for mans ſake, for whoſe uſe the great world was at firſt created, being at length RENOVATED, or made new, it ſhall put on a face that ſhall be far more pleaſant, and beautiful. All which is underſtood of a ſtare and time on earth afore the ultimate judgement For the next Queſtion following in that Catechiſme is concerning that. p. 439Q. Deinde autem quid ſupereſt? But after that, what remaines A. Ultimum, & generale judicium, the ultimate and general judgement, for Chriſt ſhall come, &c.

¶ 2 Touching certaine parts and circumſtantials of our opinion, as that there ſhall be yet afore the ultimate end of the world, a glorious time of the univerſal call of the Jews, was the judgement of Chryſoſtome, Orat. de vocat. Judaecorum, Paragraph. 7.Hilary, Auſtin, Ambroſe, and Jerome, whom, for that, Dr. Prideaux quotes, and conſents with them *. And touching the coming of Elijah before the next coming of Chriſt, was the general opinion of the Fathers, as Dr. Iohn Alſted quotes and aſſerts.

¶ 3 Of later Writers touching parcels of our opinion wee might quote many;

1 Wendelinus in his natural Contemplations.

2 Hieron. Zanchius on Hof. 3.

3 Functius his Chronologie.

4 Rivetus on Hoſ. 3.

5 Peter Martyr in his Common Places, Claſſ. 2. cap. 4. and cap. 16.

6 Pareus on Rom. 11. Explicat. dubiorum. Johannes de Comb is compend.

Totius Theolog. Lib. 7. cap. 13. Alphonſus Conradus Of Mantua in his Commentary on the Revelation, doth ſuperabound upon the main point. I will give you but ſome few ſpecial touches in his Commentary on Rev. We may ſee, ſaith he, that diverſe hold, that between Chriſts comming in the fleſh, and comming in Majeſty, there is a middle comming of ſpiritual power and force, to deſtroy the great Antichriſt, and to reforme the Church. This comming, they ſay, ſhall be in the end of the ſixth Millenary or thouſand yeers, of which comming they make Enoch, and Elijah the fore-runners. They ſay, that Antichriſt ſhall bee deſtroyed by their preaching, and his Kingdome aboliſhed. After which down-fall, peace ſhall be granted to the Church, and Satan ſhall be bound, ſo that hee ſhall not bee able to diſturbe the tranquillity thereof. Now this peace, and happy progreſſe of the Church, they ſay, ſhall laſt for the whole ſeventh Millenary, till the laſt time of her troubles by the perſecution of the Nations Gog, and Magog; becauſe of Satan, who they ſay, ſhall then bee at liberty, ſtirring them up againſt the godly. Theſe words quoted by Dr. John Alsted, in his Treatiſe of the thouſand yeers, inferres this; From hence it appeares (ſaith Alſled) that our opinion concerning theſe thouſand yeers is no new, and unheard-of thing. As for Alſonſus Conradus his owne opinion, heare a little of that. Firſt in his Preface; This one thing perhaps (ſaith he) may offend the eares of ſome, becauſe I ſeem to promiſe a more plentifull peace to the Church, then that likeneſſe of the croſſe will allow of, in which, in this world, the Church muſt be made conformable to Chriſt its head. But let them bethinke themſelves, that this is not ſo contrary to the Scripture, that it ſhould bee objected againſt mee, or laid to my charge as fit to bee reckoned in the number of thoſe which are termed either impious or abſurd. Eſpecially when as I cannot perceive, by what meanes that happineſſe which John writes, the Church ſhall injoy, Satan being bound, can be made good, except wee acknowledge ſome reſt of the Church, her enemies being overthrowne, which I thinke indeed p. 440ever happened, as often as the enemies of Gods people have been removed out of the way. Now becauſe the enemy, John tells us ſhall be removed, is more dangerous then all that ever yet infeſted Gods people; it ought not to ſeem ſtrange to any one, if, hee being once overcome, the Church injoy a more plentifull peace then uſuall. Secondly, in his Comment on Rev. 20.1. God being about to beſtow (ſaith Alſonſus) a more plentifull peace on his Church, then heretofore, it ſufficeth not him to have removed out of the way the BEAST, and thoſe Kings of the earth, with an horrible ſlaughter, except alſo he reſtrain Satan, the beginner of all theſe miſchiefes; ſo that he may not raiſe any more thoſe uſuall ſtrifes among them. Wherefore the Angel comes down from heaven, who repreſſing the fury of Satan, ſhutteth him up as long as he pleaſes, not to have the Churches peace to bee taken away. So hee ſhutteth him up for a thouſand yeers, i.e. for that whole time that he will not have the Churches peace diſturbed. So far Alſonſus. 9 There is a touch alſo in Matthew Cotterius (in his Contin. & demonſtr…expoſ. of the Revelat. on Chap. 20.) of this thouſand yeers, of which we ſpeake; onelyonly he begins his thouſand yeers a hundred and odd yeers too ſoon. At which time (as Alſted well obſerves) is but the Praeludium. 10 Adde to theſe the words of John Piſcator, an Author of eſteem, common among us, in his Comment on the Revelation. The happineſſe of the faithfull who ſhall live upon earth after the down-fall of the Papacy, is their great ſecurity from the hoſtile invaſions of the wicked for a thouſand yeers. The ſingular happineſſe of the Martyrs of Chriſt who before thoſe thouſand yeers indured perſecution, is their reſurrection, which ſhall be before the general Reſurrection. And in a Treatiſe hee wrote afore his death, of which Dr. John Alſted had the peruſall, the ſaid Piſcator wrote much more of this our point, which the ſaid Alſted tranſcribed, as he confeſſeth, into his Treatiſe of the thouſand yeers. Give me leave to borrow but a little more of your patience, and I will give you much in few words. Many Writers of the former, and this preſent age have publiſhed many things concerning Elias the Artiſt, who is to come of the Lyon of the North, who is neer at hand. Of a fourth Northern Monarchy. Of a great Reformation. Of the converſion of the Jews, &c. See Theophraſtus Paracelſus. Michael Sendivogius in his Treatiſe of Sulphur. Stephanus Pannonius. of the circle of the works and judgements of God, where, among other things he writes thus: It ſhall come to paſſe that the pure Goſpel ſhall bee preached to the Americans, before the end of the World. That nothing is more ſure, then that the reformation of the Eaſt, and South drawing on, ſome famous Emperour, whoſe types were Conſtantine and Theodoſius (both entituled the Great) ſhall openly ſhew himſelfe, and granting liberty of Religion to them who profeſſe the name of the holy Trinity, ſhall do ſome great matter in the world for the glory of God, for the re-building up of the Church, and for the down-fall of Antichriſt. The Eaſtern Chriſtians fired with the zeal of Chriſt ſhall make their way into ASIA it ſ…e, and provoke the Jews to jealouſie, Rom. 11. And the ſpiritual baby…on ſhall p. 441be a prey to all Nations. A reſining of the Souldiers of God, whereof is mention, Zech. 13.8, 9. i.e. Temptations and trials ſhall goe before this Reformation, that the light of God may ariſe out of the croſſe of Chriſt. This Treatiſe was publiſhed An. Dom. 1608.11. John Dobricius in the yeer 1612. did ſet forth a notable Treatiſe entituled foreign (i.e. The Interpretor of times) wherein, both out of the holy Scriptures, and from the new Starre which happened 1604. and the great conjunction of the Planets, many things are diſcourſed of concerning the Reformation, and future happineſſe of the Church. Of this Dr. John Alſted takes notice, as very conſiderable. 12. Peter du Moulin alſo hath ſomething of our point in his firſt Book entituled, Du combat Chriſten, i.e. of the Chriſtian combat. But I will hold you no longer with quotations, but will give you the concluſion, wherein I will draw all that I have ſaid in this fourth Book to this ſhort Argument. That which is generally confeſſed by all ſorts of Rational men in all Nations, is a truth. (See the Law of nature for a proof: Datur Deus, There is a God; Parentes Colendi, parents are to be reverenced, ut tibiſic alteri, do as thou wouldeſt be done by, and a thouſand ſuch which are confeſſed by all men, becauſe truths of the Law of nature in all men.) But that there ſhall be a glorious time on earth for good men, before the ultimate judgement, is confeſſed by the generality of all men, of all ſorts of men; therefore it is a truth, that there is yet ſuch a glorious time to come, before the ultimate and moſt general Judgement.

Finis Libri quarti.

p. 443THE FIFTH BOOK

Containing the Diſpute of the Learned touching the point aforeſaid. Wherein their ARGUMENTS againſt it are fairly ſolved, and their REPLIES to ours are candidly diſcuſſed.