Christ hath spoken So their blindnesse shall last no longer they shall now see what they reiected and what is come of it according also as Christ said to their fathers for I say unto you ye shall not see me henceforth till ye shall say Blessed is he that commeth in the name of the Lord Mat. 23.39 for every eye shall see him and all tongues shall confesse at this day that Iesus is the Lord to the glory of God the Father as it is written And as touching that living and raigning with Christ for a thousand years spoken of in Revel. 20. of the soules of them that were to be beheaded because they would not worship the Beast nor his Image nor would receive his marke c. which is there sayd to be the first resurrection This being the onely Scripture they make use of to proove a thousand yeares glorious estate of a Church of the Iewes as some would have it or as others of the faith full disceased whom they will have to rise from the dead a thousand yeares before the end of the World and resurrection of the ungodly c. Therefore to remove these opinions and stop all obiections against the cleare truth if possible it may be My â—nswer is in breefe this First they are utterly mistaken in the word Soules because they wil have it to intend bodies as well as soules for although sometimes in Scripture soules only are named when both bodies and soules are meant as in Gen 46.15 and so the 27. verse where it is said All the Soules of the House of Iacob which came into Egypt were three score and ten yet I say it cannot be so meant here my reasons are first These soules which Saint Iohn saith he saw are the soules of men be headed and not of living men but if yee say Iohn foresaw them risen and so names the soule for both my answer is This cannot be the soule may not be named for the body nor with the body in this case as to meane both because the soule of a regenerate man being now alive by faith cannot be said either to dye with the body or to rise with the body neither is there any resurrection of the soule after the death of the body therefore may not be named for the death of the body nor for the resurrection of the body neither is there such an instance in all the Scriptures as to say wheÌ„ a righteous mans body dieth or is dead there is a soule dead although it may be so said of an ungodly manâ— because his soule is alwaies dead spiritually And to say of a regenerate man that when his body riseth from the dead his soule riseth with it is to say a manifest untruth When those Saints rose from the dead at the time of Christs suffering it is not said their soules rose but thâ—â—â— bodies onely as in Mat. 27.52 When Iohn saw under the Altar the Soules of them that were slaine for the word of God Revel. 6.9 He apprehended their bodies to bâ— dead as the text sheweth plainely in that the Soules cryed How long Lord holy and truâ— dost thou not Iudge and avenge our blood on them that dwell on the earth thâ—y being in heaven and it was sayd unto them that they should râ—st a little season untill their fellow servantâ— and their brethrâ—n that must be killed as they were should â—e fulfilled vers. 10 11. neither were the bodies of the first to rise before the last were slaine as the words declare Therefore my conclusion is that the living raigning with Christ and the first resurrectionâ— in this place spoken of is of the soule onely and noâ— of the body and that it beginneth here while the soule and body are togetherâ— as Christ himselfe declareth saying Verily verily I say unto you The â—ower is comming and now is when the dead shall heare the voyce of the Sonne of God and they that heare it shall live Iohn 5â—25 And then afterward speaketh unto the Iewes saying marvaile not at this for the hower is comming in the which all that are in the graves shal heare his voyce and shall come forth they that have done goodâ—â—â—to the resurrection of life and they that have done evill unto the â—â—surrection of condemnation vers. 28.29 Here we see the resurrection of the bodyes of good and band out of the graves are both together in one houre and that the resurrection of the Soules of the faithfull is daily all the time before as hee saith the hower is comming and now is And as touching this first resurrection of the Soule Saint Paule saith Ye are buried with Christ in baptisme wherein also ye are risen with him c. Col. 2. And aagaine If ye be risen with Christ seeke those things which are above where Christ sitteth at the right hand of God Colosâ— 3â— 1.2.3 And the Soule being once risen with Christ liveth alwaies now though his body die or be beheaded and it may truely bee sayd of him to his great comfort even while he is in the body Blessed and holy is he that hath part in the first resurrection for on such the second death hath no power But they shall be Priests of God and of Christ and shall raigne with him I will not say now a 1000 yeares in that manner with out the body because those yeares are almost expired So long a time being past since the first sufferings of Saints for those causes of not worshipping the Beast c. began who had the full time of the thousand yeares before them to come as they whose Soules Iohn saw under the Altar that cryed How long Lord holy and true dost thou not Iudge and avenge â—ur blood on them that dwell upon the earth it is not every Soule a thousand yeares but a thousand for all But this I say unto and of every such soule that he shall live and raigne with Christ untill his commiâ—g in glory And then he shall live and raigne with him soule and body for evermore world without end And this I say further That whosoever hath not part here in the first resurrection let him be sure whosoever hee be the second death will cease upon him body and soule for ever hee shall have no other first resurrection after the death of his body to helpe him or make him blessed and holy As concerning the other things of this twenty chapter and also of the 11. to the Romans before spoken of If the Reader please to inquire for a booke intituled The deliverance of the whole house of Israel from all their captivities he may see in the same the particular matters oâ— both in a more full manner declared which I hope through the grace of God with his diligent observation shall cleare the truth of all these things plainely unto him And now let me a little advise the Reader whosoever he be first that hee would take heede hee have not the word
THE LAND OF PROMISE AND The Covenant thereof Explained by certaine questions and propositions propounded To those that teach a deliverance of the Iewes out of all Countries to the Land of Canaan and from their long continued blindnesse to the faith of Christ and a glorious estate in the land for a thousand yereas And also to those that teach a personall comming of Christ and a resurrection of the just to live and raigne with Christ a thousand yeares before the resurrection of the uniust and end of the world Of which there bee severall sorts who are commonly called Millinaries By which doctrine of each of these the true intent of sundry places of Scripture of great importance to the Church and people of Godm is uch obscured which being rightly understood and taught acording to their true and playne meaning would be greatly to the edification and comfort of Gods chosen especially now in these last dayes wherein the accomplishment of all things which God hath spoken draweth so nigh And to the end it may be so I thought good to publish that which hereafter followeth LONDON Printed by F. L. For I. W. the younger and are to be sold at his shop at the upper end of the old Baylie 1641. The Promise of the land of Canaan To the holy Fathers and their seed First to Abram Gen. 13.14.15 And the Lord said unto Abram lift up thine eyes and looke from the place where thou art Northward and Southward and Eastward and Westward for all the land which thou seest to thee will I give it and to thy seed Againe to Abram Gen. 13.17 Arise walke through the lâ—nd in the length of it â—nd in the breadth of it for I will give it unto thee Againe to Abram Gen. 15.7.8 And he said unto him I am the Lord that brought thee out of the land of Vr of the Caldees to give thee this land to inherit it And he said Lord God whereby shall I know that I shall inherit it And he said unto him take me an heifer of three yeares old c. To Abraham Gen. 17.7.8 And I will establish my covenant betweene mee and thee and thy Seed after thee in their generations for an everlasting covenant to be a God unto thee and to thy seed after thee And I will give unto thee and to thy seed after thee the land wherein thou art a stranger all the land of Canaan for an everlasting possession and I will be their God To Isaak Gen. 26.1.2.3 And the Lord appeared unto him and said goe not downe into Egypt dwell in the land that I will tell thee of so journe in this land and I will be with thee for unto thee and unto thy seed will I give all these Countries To Iacob Gen. 28.10.11.12.13 And Iacob went out froâ—Beersheba and went tâ—ward Haron and he lighted upon a certaine place and tarried there all night because the â—â—nne was set and he tooke off the stones of that place and put them for his pillow and lay downe in that place to sleepe and he dreamed And behold a ladder set â—pon the earth and the top of it reached to heaven And behold the Angells of God ascending and descending on it And behold the Lord stood above it and said I am the Lord God of Abraham thy father and the God of Isaak the land whereon thou lyest To thee will I give it and to thy seed The Land of Promise AND The Covenant thereof Explayned by certaine questions and propositions propounded To those that teach a restoring of the Iewes to the Land of Canaan and faith of Christ for a thousand yeares yet to come And also to the severall sorts of Millinaries that are in these times who teach a persâ—nall comming of Christ and resurrection of the just to live and raigâ—e with him a thousand yeares before the resurrection of the unjust and the end of the World The first Question or Proposition FIrst I askâ— if the Promise of the land of Canaan to bee given for an inheritance as in the places of Genesis before mentioâ—ed be not as plainely made unto Abraham Isaack and Iacob their owne persons as it is unto their seede The second Question Secondly I aske if the promise bee not to all the Seed as well as to a part or any one of them The third question Thirdly I aske if the Gentiles which have the faith of Abram be not of the same seed and included also in the promise as well as the Iews having the same faitâ— concerning what God said to Abram when he was making this covenant with him Gen. 17. Saying As for me behold my Covenant witâ— thee And â—hou shalt be a Father of many Nations Neither shall thy name any more be called Abram but thy name shall be Abraham for a Father of many Nations have I made thee verse 5.6 And considering also what Saint Paul saith Rom. 4. Speaking of Abraham and of this same covenant that God made with him at the same time when he also appointed him circumcision for a token thereof as in Gen. 17. The words of Saint Paul are these And hee received the signe of Circumcision a scale of the righteousnesse of the faith which he had being yet uncircumcised that hee might be the father of them that believe though they bee not circumcised that rightâ—ousnesse 〈◊〉 be impuâ—ed â—â—to them also And the father of circumcision to them who are not of the circumcision onely but also walke iâ—â—â—e steps of the faith of our Father Abrahamâ—â—hâ—ch â—â—e had being yet â—ncircumcised For the proâ—ise that 〈◊〉 shoâ—ld â—â—e the heire of the world was not to Abraham or â—o 〈…〉 through the Law but through the righteoâ—snesse of Faith for if they which are of the law be heyres faith is made voyd and the promise made â—f none effect because the law worketh wrath â—â—r where nâ— law iâ— there is no traâ—sgression Thereforâ— it is â—f fâ—ith that it might be by grace to the end the promise might bee sure to all the seedâ— not â—o that onely which is of the â—aw 〈◊〉 to that also â—hich â—â—â—f the faith of Abâ—aham whâ— is tâ—◠〈…〉 of â—s 〈…〉 writtenâ— I have made thee a Father of many Nations Before him whoâ— bee believed even God who quickneth the dead and calleth those things wâ—ich be not aâ— though they were who against hope believâ—d in hope that hâ— might become the Father of many Nations accordâ—ng to that which was spâ—ken So shall thy seâ—de be Rom. 4.11 12 13 14 15 16 17 18. And as he testifâ—eth againe saying there is neither Iâ—w nor Grâ—â—kâ— there is neither bâ—nd nâ—r free â—here is nâ—ithâ—r male 〈◊〉 female for yee are all one in Christ Iesus And if ye bee Christâ—s then are ye Abraham's sâ—ede and heires according to the promise Gal. 3.28 Now if these things bee so that the promise of the land of Canaan which Saint Paul expresseth by the name of the world
face continually remâ—mber his marvelous workes that he hath done his wonders and the judgements of his mouth yee seed of Israell his servant yee Children of Iacob his chosen ones he is the Lord our God his judgâ—ments are in all the Earth Be ye mindfull alwayes of his covenant the word which he commanded to a thousand generations Even of the covenant which he made with Abraham and of his oath unto Isaack and hath confirmed the same unto Iacob for a law and to Israell for an â—verlasting covenant saying unto thee will I give the land of Canaan the lot of your inheritance when ye were but few even a few and strangers in it c. 1 Chro. 16. But small reason had David and as little reason had they either the Fathers or the children to be alway mindfull of this covenant if God had not confirmed it sure unto them all even to the thousand generations for an everlasting Covenant ever to endure and that it had not beene heavenly without corruption The covenant was made when they were strangers on earth but when they shall inherit the same they shall be no more strangers but true owners Then shall they worship the Lord in the beawtie of holynesse and feare before him all the earth the world also shall be stablâ—â— that it be not mooved Then shall the heauens bâ— glad and the earth shall reioyce and men shall say among the Nations The Lord raigneth According as David declareth in the same Psalme And that David did well vnderstand this covenant of the inheritance of the land of Canaan to be an eternall inheritance in the world to come he declareth himselfe further unto the People in another Psalme where he exhorteth them also saying O come let us worship bow down let us kneele before the Lord our maker for he is the Lord our God we are the people of his pasture the sheep of his hands To day if ye will heare his voyce harden not your hearts as in the provocation and as in the day of temptation in the wildernesse when your fathers tempted me proved mee and saw my workes fortie yeares long was I greived with this generation and said it is a people that doe erre in their hearts for they have not knowne my wayes unto whom I sware in my wrath that they should not enter into my rest Psal. 95. Where the King and Prophet David doth playnly shew that when God did sweare in his wrath they of Israel that sinned in the wildernes erring in their hearts should not enter into that good Land which God sware he would give to their Fathers as it is in Deut. 1.34.35 God meant most especially and cheifly the heavenly estate of inheritance in the world to come wherin holynesse and righteousnesse rest and peace should habit and abide and God himselfe would dwell with all the holy Fathers and their Seed as in his Tabernacle for evermore for which cause he calleth it his rest and sheweth that they that will enter into it must vnharden their hearts and heare his voyce that is to say repent and believe the promise otherwise there is no entering into it And this doth the Apostle plainly prove mentioning this very same thing to the Hebrewes saying And to whom sware he that they should not enter into his rest but to them that bâ—leived not So we see saith he that they could not enter in because of unbeleife let us feare therefore least a promise being left of entering into his Rest any of you should seeme to come short of it for unto us was the Gospell preached as well as unto them c. Heb. â— 7.8.9.10.4.1.2.3 c. Where he also declareth that every one that hath the faith of Abraham that so beleiveth as He did not onely hath an entrance heere in the Spirit Spirituallyâ— as he saith we which haue beleived doâ— enter and as all the holy Fathers had but also shall hereafter their owne persones soule and body inherit the same really and truely with all the holy Fathers and sheweth that the same rest and entrance into it is preached unto us by the Gospell as it was also unto them by the promise it containing the summe of the Gospell And that it remaineth yet to be expected of all the people of God who are heere so entred by faith Their calling and election being made sure as the Apostle Peter saith For so an entrance is aboundantly ministred unto us into the everlasting Kingdome of our Lord and Saviour Iesus Christ 2 Pet. 1.10.11 For Gods rest eternall is Christs everlasting Kingdome which is to be manifested at his appearing when he shall also judge the quicke and the dead as Saint Paul saith to Timothy For Ioshâ—a did not give the people of Israel that rest but Iesus Christ is to doe it in whom they beleived And of this salvation of Israel inheritance of the Earth and stability of the world doth the Prophet Esay also speake where he having forshewed the shame and confusion of the ungodly and Idolatours of the world which is to come upon them saith But Israel shall be saved in the Lord with an everlasting salvation yee shall noâ— be ashamed nor confounded world without end for thus faith the Lord that created the heavens God himselfe that formed the Earth and made it he hath established it he created it not in vaine he formed it to be inhabited I am the Lord and there is none else I have not spoken in secret in a darke place of the Earth I said not unto the seed of Iacob Seeke ye meâ— in vaine I the Lord speake righteousnesse I declare things that are right Esay 45.14.15.16 So that if Abraham Isaack and Iacob and their seed should not live and inherit the earth If God that made it had not established it so as they should inhabit the same and well therein for ever according to his word Then had he created it in vaine then had he said unto the seed of Iacob all this while seeke yee mee in vaine But the Lord speaketh righteousnesse he declareth things that are right and such as shall surely come to passe in their due time and season Neither hath he spoken in obscurity in darke places or corners of the Earth as if he would not have his mind knowen nay he speaketh plainly and openly to the eares of the people and inhabitants of the world So as the simplest soule through his grace may understand his meaning And for further confirmation that God did not create this excellent worke and Fabrike of the world to destroy it but that he hath established the same and will that it be not movâ—d Consider these scriptures 1 Chro. 16.30 â—sal 78.69 Psal. 93.1 Psal. 96.10 Psal. 14.5 The fift Question or Proposition Fiftly I aske iâ— the deliverance by Moyses and the possession and estate Ioshua gave the naturall Israelites in the land of Canaâ—n which God fore-shewed unto Abraham in Gen.
15.16.18 Were not a Typicall signeâ— or token of that to come before spoken of by which Abraham as well as his seed after him was given to know of a certaine that he himselfe should inherit it in the perfectionâ— according to his motion and request that he mâ—de unto God immediâ—tely upon the promise that God made unto him of the land in Gâ—n 15.7 saâ—ing â—ord God whereby shall I know thâ—t I shall inheâ—iâ— iâ— ver. 8. And the Lord said unto him take me an Heifer of three yeares old c. Although it were then 400. yeares to come before his naturall Children who were to goe into a strange country and be afflicted there should be brought to the land to possesse it so Typically and that he must dye before that day as the Lord had shewed him For Abraham now â—nderstood that God had so appointed that neither he nor any of the Patriarches Prophets Apostles or Saints whatsoever should be made perfect in the promises before or without other nor till all the seed were accomplished and brought in according as the Apostle declared in Rom. 4. Before mentioned and as he testifieth againe in Heb. 11. Where he saith of the Fathers then past These all dyed in faith not having received the promises But having seene them a far off and were perswaded of them and confessed that they were Strangers and Pilgrimes on Earth ver. 13. And also he having mentioned the rest of the Holy Fathers and Prophets and other of the faithfull their faith also their distresses and sufferings faith These all having obtained a good report through faith received not the Promises God having provided some better thing for us that they without us shâ—â—ld not be made perfect Ver. 39.40 They might not be made perfect without the children which is farre better for us then if they had neither may the Câ—ildren without them which is no harme to us but a better thing for them also then if we should Gods dealing and ordering all things is right and just without all exception They are all of them to receive the perfection of the promises together And unto this doe the wordes of Christ agree where he saith Many shall come from the East and from the West and from the North and from the Southâ— and shall sit downe with Abraham Isaackâ—and Iacob and all the Prophets in the Kingdome of God and the children of the Kingdome shall be cast out into utter darknesse there shall be weeping and gnashing of teeth Mat. 8.11.12 Luk. 13.28.29 And againe and other sheepe I have which are not of this fold them also must I bring and they shall heare my voice and there shall be one fold and one Shepheard Ioh. 10. In which places Christ plainly sheweth that all the elect Gentils whom Christ calleth other sheepe that he had besides them of the Iewes fold These he must bring they having heard his voyce from all the foure quarters of the Earth and sit downe together with all the holy Fathers and Prophets and all the rest of the elect Iewes in the Kingdome of God Where there shall be one fold and one Sheapheard one King and one people and the Children of the Kingdome all those unbeleiving Iewes which have still erred in their hearts shall be cast out c. So then If all these things be so how are we to understand the Prophets that have foretold of a deliverance of the children and seed of Israel from all countries wheresoever they are scattered to their owne land the land which God gave to their Fathers wherein their Fathers had dwelt c. as in Ier. 16.14.15 Ier. 23.8 Ezek. 37.11.12.13.14 Ezek. 39.26.27.28 And other places What deliverance and possession of the Land of promise may this be but the same that was promised the Fathers and they looked for agreeing with all the promises and Scriptures before mentioned and must needs be the substance and perfection of that which was performed by Moses and Ioshuah being the Tipe of this which is to be performed be Iesus Christ the true deliverer and the Children and seed of Israel there spoken of are all Gods elect both of Iews and Gentils as the Prophet Ezekial doth plainly declare they with all the holy Fathers Ezek. 37.24.25.26 c. And this doth Zacharias the father of Iohn the Baptist declare in his propheticall song saying Blessed be the Lord God of Israel for he hath visited and redeemed his people and hath raised up an horne of salvation for us in the house of his Servant David as he spake by the mouth of his holy Prophets since the world began that we should be saved from our enemies and from the hand of all that hate us to performe the mercy promised our Fathers to remember his holy Covenant The oath which he sware to our father Abraham that he would grant unto us that we being delivered from the hand of our enemies might serve him without feare in holynesse and righteousnesse before him all the dayes of our life c. Luk. 1.68.69 Where this holy Servant of God sheweth plainly that all whatsoever the Holy Fathers looked for which God sware he would grant and give unto them and their seed to save and deliver them from their enemies and from the hand of all that hated them to serve him without feare in holinesse c. Was to be brought to passe by Christ whom he knew was now soone after the birth of Iohn to be borne according to all that the Prophets had spoken since the world began which great deliverance from their enemies and from all the haters of them is not yet fulfilled as they have all hitherto knowne and doe yet know still by experience But that it shall bee they duely expect according to all that the Prophets have spoken And according to that of Zecharias and all the rest before doth the Apostle Peter give testimonie speaking to the Iewes of Christ also the true deliverer whom they had crucified and was now ascended into Heaven saying vnto them Repent ye therefore and bee converted that your sinnes may bee blotted out when the times of refreshing shall come from the presence of the Lord And hee shall send Iesus Christ which before was Preached unto you whom the Heavens must receive untill the times of restitution of all things which God hath spoken by the mouth of all his holy Prophets since the world began Acts 3.20 21. So that this great redemption and restitution of all things wherof all the holy Prophets have spoken as with one mouth agreeing with the Fathers and all the rest of the holy Servants of God is not to bee till Christ shall come in his glory Which Christ himselfe doth most fully confirme where hee having foreshewed the signes of his comming and end of the world saith And they shall see the Sonne of man come in the clouds of Heavenâ— with power and great glory and he shall send his Angels with a great
inherit the earth and dwell therein for ever there are a hâ—ndred words in the Scriptures of God to prove as ye may see by that whicâ— is written And when Christ cometh in his glory his holy Angels shall come with him and God himself will dwell with his people and they shall be his Tabernacle as hath beene declared And this I say yet further that if you can breake Gods covenant with the day and his covenant with the night and that there should not be day and night in their seasons If ye can remoove the Sunne the Moone and the Starres out of their places and from their order and put an end to the dayes of Heaven then ye may breake and put an end to the things before declared otherwise they shall stand and not faile for ever as the Lord hath said Ier. 31.35.36.37 Ier. 33.20.21 Neither shall these ordinances ever depart from before the face of the Lord What were it that all these excellent promises and sayings in Scripture should onely intend a thousand or two thousand yeares glorious Church of the Iewes or of any other to be in the time of this world and then to cease and how many absurdites would follow too many to relate The Iewes had almost two thousand yeares time in their troublesome Typical estate and there hath beene neere one thousand six hundred yeares since wherein all that glory hath beene troden downe and the people disperst as well the Saints that were then in the land as the other one whom the wrath of God which was written is ceased upon And will ye have this glorious estate that hath beene so many thousand yeares spoken of and looked for of all the faithfull upon Gods promises since the beginning to last but for a thousand yeares or two as some would have it and to concerne only and belong to a remnant of Iewes remaining discended of the most viperous generation of them that ever were as Christ himselfe chargeth them such as were to fill up the measure of their Fathers wickednesse and that these should be all of them generally called and saved this is beyond all sound aprehention and besides all Scriptures of truth such a calling and such a saving was never knowne to be of the best dissent naturall that ever was nor was ever knowen to be the manner of Gods dealing and procâ—eding in any age with any people whatsoever But to chuse out from among them and their Children here one and there one as Abell leaving Cain Isaack leaving Ishmael Iacob leaving Esaw and so in all times both with Iewes and Gentiles seldome many of one mans Children and lesse times all like as is hoped was with Iacobs sonnes but as it is writen Though the Children of Israel be as the sand of the Sea a remnant shall be saved for God will finish the worke as Saint Paul saith and cut it short in righteousnesse because a short worke will the Lord make upon the earth and as he saith againe from Esay Excâ—pt the Lord â—f Sabbath had lefâ— us a seed wee had beene as Sodome and beene made like unto Gomorrah Rom. 9. And as Christ himselfe saith for shewing how it would be to the worlds end Strait is the gate and narrow is the way which leadeth â—nto life and few there be that finde it Mat. 7.14 If ye say the Scriptures speake much of the Iewes calling and especially Saint Paule in Rom. 11. My answere is it seemeth to doe so but there is a great mistaking of the Apostles wordes and meaning by many for he speaketh onely of a remnant of elect Iewes and chiefely of those in his owne time which the Christian Romanes had their eye upon Marvelling that so few of so great and religious a nation did beleive the Gospell of Christ and confest him which was the occasion of the Apostles writing unto them in this manner to informe them as concerning the reason thereof and proveth unto them by former experience and testimonies of the Prophets that they were alwayes but few in comparrison of the great number of obstinate ones that did beleeve in their â—earts to salvation as in Chap. 9. from the testimonie of Esaiah and in this Chap. by that in the time of Eliahs And so all his arguments are to prove that God did never cast away his elect people of Israel Nor would but that they should all come in according as many of them did especially in those dayes for then they had the most excellent meanes that ever they had or shall have while the world stands which because the Rulers and greatest number of them did so wilfully reject filling up the measure of their Fathers sinnes who persecuted and killeâ— the Prophets and they now Christ himselfe was therefore to be taken from them and the wrath of God to cease upon them to the uttermost according as Moyses had foretold long beâ—ore Deut 28. from the 15. verse to the end of the Chap. And as Christ himself pronounceth sayingâ—For these be the dayes of vengance that all things that are written might be fulfilled But woe be to them that are with child and to them that give suck in those dayes for there shall be great distresse in the land and wrath upon this people and they shall fall by the edge of the sword and shall be led captive into all Nationâ— and Ierusalem shall be trodden downe of the Gentilâ—s till the times of the Gentiles be fulfilled Luk. 21.22.23.24 As also Saint Paul testifieth Thesalo And the time being now come that the Gentiles should heare the word of the Gospell that Gods elect among them which by Gods appointment were now in these latter dayes to be many in number might bee brought inâ— So long as untill the times of the course of the Gospel among the Gentiles for the bringing in of all Gods Elect of them be accomplished Hierusalem is to be troden downe of the wicked unbeleeving Gentiles And so long also shall blindnesse continue upon the generation of those vipers that Christ spake to that they may fill up their measure as they did the measure of their fathers according as they said his blood bee upon us and upon our children These are that part of Israel of whom Saint Paul saith Blindnesse in part is hapned to Israel untill the fulâ—esse of the Gentiles be come in the fulnesse of Gods Elect Gentiles for so he meaneth so the words themselves doe expresse And these are those other sheepe of whom Christ spake in Iohn 10. which being brought in there shall be one fould and one Shepheard one Nation and one King for ever And all the blinded Iewes and Gentiles also that have reiected the grace of God in Christ shall see these sheep of the Gentiles that come from the East and the West and North and South sit with Abraham Isaack and Iacob and all the Prophets in the Kingdome of God and themselves cast out as