Christs personall reigne on earth, one thousand yeares with his saints the manner, beginning, and continuation of his reigne clearly proved by many plain texts of Scripture, and the chiefe objections against it fully answered, explaining the 20 Revelations and all other Scripture-prophecies that treat of it : containing a full reply to Mr. Alexander Petrie ... who wrote against ... Israels redemption / by Robert Maton.

AN answer to M. Petries Rules for interpre∣ting of the Scripture, inserted pag. 8. 9. 10. 11. after his answer to the prophecy of A∣mos ch. 9. ver. 11. &c. which partly be∣cause they were devised of purpose to en∣thrall the readers judgement, that hee might not perceive the true meaning of the scriptures; as the preface was to per∣swade him that the scripture is not the ground of the Millenarian Tenet; and partly because I would not disjoyne my replies by such a large digression, I thought fit, beloved, to present unto thee in this place. His introduction to them is this.

M^r Petrie.

And here for understanding this, and such cher prophecies, I add these undoubted rules.

Answer.

Undoubted rules must be grounded on undoubted authority, but these for the most have none either from Heaven, or of men.

The first rule.

The land of Canaan was a type of the Kingdom of Christ: and so was Jerusalem and Sion: & because these were types of this Kingdom, so glorious things were spoken of them, Psal 46.4.5. and 48.1, 2. and 87.1, 2 3.5. which texts are more safely understood of Christ's Kingdom, then of that earthly Jerusalem and Sion: yea very hardly can they be understood of them.

Answer.

You have brought no text to shew [that the land of Canaan was a type of Christs Kingdom:] but we bring many to shew that it shall be the proper inheritance of Christ, & the Saints, in the time of his Kingdom. And the glorious things which are spoken of Jerusalem or Sion in the 46.48. and 87. Psalmes, and in many other places of

the scripture, are spoken of it, because it was to be the City of the great King, as is foretold Psal. 48. v. 2. that is of Christ in the time of his personall raigne over the whole earth; and therefore these words, [which texts are more safely understood of Christ's King∣dom, then of that earthly Ierusalem and Sion, yea very hardly can they be understood of them] are as falsely as faintly spoken by you; for is it not said in the foresaid verse, Beautifull for situation, the joy of the whole earth is mount Sion? and Psal. 87. v. 2. The Lord loveth the gates of Sion more then all the dwellings of Jacob &c? how then could you say, that these, [can very hardly be understood of the materiall Jerusalem on earth?] Certainely (as they speake of no other Jerusalem, so). they are to be understood of no other place, or thing, but that. And being prophecies, they are not to be understood of it, as it was then in the time of Davids reigne; but as it should be in the time of Christ's raigne.

The Second rule.

As the Priests were types of Christ in respect of his Priestly-office, so were the Kings of his Kingly office: [ 2] and therefore as the Kings were anointed, so Christ is called David, Ezek. 34.23. (which is exponed Ioh. 10.11.) and typified by Solomon, Psal. 45. And he is said to sit on the Throne of David, & not of Nebuchadnezzar or any other, be∣cause their kingdoms were cursed kingdomes, and were not established on righteousnesse and knowledge of the true God, as David's Throne was: and for this cause when he is said to sit on the Throne of David, it is not to be understood that he had or shall have the same earthly Throne of David, but that which was typified: so Mat. 2. he is called a Nazarite, not that he did use their rites and customes, (for be dranke wine and they did not) but because he was typified by the Nazarite Samson: for he slew more by his death, then by his life, and was severed from all sin and pollution.

Answer.

The anointing of Kings, Priests, and Prophets, was a type of Christ's anointing, and not of his being called David. Which name was given him by God, because he was to be borne of the seed of David, to whom he was promised. And it is because he is the Sonne of David (and not of Nebuchadnezzar, or any other heathen Prince) that he is to fit on David's Throne. And that by his sitting on David's Throne, is meant, his government of that people which

David governed, it is evident: for what need was there, that God should binde him selfe with an oath to David (Acts 2 verse 30.) that he would set Christ upon Davids Throne, if he meant onely, that he would set him upon his owne Throne? Or why may wee not say also, that where it is foretold, that Christ should be the Sonne of David, it is meant onely, that he should be the Sonne of God; as well as say, that where it is foretold, that he should sit on Davids Throne, it is meant onely, that he should sit on God's Throne? And it is as strange a mistake, as any of the rest, to quote the 2. chap. of Mat. to prove, that Christ was called a Nazarite, because he was typified by the Nazarite Samson; for the text saith plainly, that it was because he dwelt with his Father Joseph in the city of Nazareth. And he came and dwelt in a city called Nazareth, that it might be fulfilled, which was spoken by the Prophets, He shalbe called a Nazarite, verse 23. And lastly, that Christ saved many both in his life and death, the Gospel doth aboundantly declare, but that he slew many, is a tradition, I dare say, never till now heard of amongst Christians. And of such rules as this you might have set downe as many as there are severall types in the Scripture.

The third rule.

It is usuall in the Scriptures, to name the type, [ 3] and understand the thing signified by the type. And therefore as it is said Heb. 6.2. Christ is the Minister of the Sanctuary, and of the true Tabernacle, that is, of that which truly was signified by the Tabernacle: so he may be said the true David, and his Throne the true Throne of David, and his King∣dom the true Jerusalem, and the true Sion.

Answer.

We acknowledge that in the Scriptures, the signe is sometimes taken for the thing signified; and the thing signified some times for the signe. But yet we know too, that such figurative expressions are easily discerned from those which are plainly and properly delivered. And therefore we cannot acknowledge, that the Throne of David and Jerusalem or Sion, are figuratively to be understood, of the Throne of God, and of Heaven, or of the Church, seeing the Spirit of God doth no where intimate unto us, such a sense of them, but alwaies the contrary.

The fourth rule.

[ 4] As Christ is said to be the Lambe of God shine from the beginning

of the world, Rev. 13.8. not only in the decree of God, but by vertue and efficacy, seeing by vertue of his blood (at that time to be shed) were Adam and Abel reconciled unto God, and delivered from the power of Satan: So Christ's Kingdom began then: for in Christ, Adam, Abel, and we are one body and members of the same Kingdom, howbeit in ex∣tent and largenesse it did most flourish and appeare since the Incarnation, in which respect it is said to begin at or after his incarnation.

Answer.

It is true that the Gospel of Christ (which he calls the Kingdom of God, Mat. 21. verse 43.) began in Adam, to whom it was first preacht, and by whom it was first embraced; but it is not true, that it did flourish more at Christ's incarnation, then it did when all the Tribes were in the land together, and undivided, as in the times of Samuel, David, and Solomon. Nor that it did begin a∣gaine, when after Christ's ascension it was spread amongst the Gentiles: for that was onely a translating of it from the Jewes to the Gentiles, as our Saviour witnesseth Mat. 21. verse 43. The King∣dom of God shalbe taken from you, and given to a Nation bringing forth the fruites thereof. And therefore this is your bare affirmation, not onely besides, but against the expresse word of God.

The fifth rule.

The promise made to Abraham Gen. [ 5] 13.16. I will make thy seed as the dust of the earth: and chap. 15.5. looke towards Heaven, and tell the number of the starres, if thou be able to number them, and so shall thy seed be. These promises (I say) are not to be understood of the children of Abraham, according to the flesh, but as they are expo∣ned Rom. 4.15. not of that onely which is of the Law, but of them who are of the faith of Abraham, which is the Father of us all, as it is written, I have made thee a Father of many Nations. And Gal. 3.28. There is neither Jew nor Greeke, neither bond nor free, nei∣ther male nor female, for ye are all one in Christ Jesus: and if ye be Christ's, then are ye Abraham's seed, and heires according to the promise. And therfore the promises made unto the children of Abra∣ham, Isaac and Jacob, are not to be restricted unto the Jewes according to the flesh (as the Jewes and Millenaries expone all these promiser) but of the faithfull. And hither belongeth that distinction of the Jewes, Rom. 2.28. He is not a Jew, who is one outwardly, neither is that cir∣cumcision, which is outward in the flesh; but he is a Jew, who is

one inwardly, and circumcision is that of the heart, in the spirit. And of such inwardly Jewes must the promises be understood (at least in part) that make mention of Judah. And therfore it is a great mistaking of the prophesies, if wee shall stil make an opposition twixt Jewes and Gentiles: beleeving Gentiles are true Jewes (as wee see they are called in the new Testament) and unbeleeving Jewes are Gentiles, and so are called Isa. 1.4. and elsewhere.

Answer.

That the faithfull in general are Abraham's seed we deny note neither doe we affirme, that any can be partakers of the promise made unto Abraham, but the faithfull; nor that there is now any difference betwixt the beleeving Jew and Greeke. But yet we cannot grant that therfore there shalbe no difference betwixt the Nation of the Jewes, and all other Nations, after Christ's next appearing. Nor that the prophesies which concerne the Jewes righteous and flourishing estate at that time, are to be understood of the Church of the Gentiles now. Nor that by Isaac's and Jacob's children, any besides the Jewes are meant. And we doe not herein make the un∣beleeving Jewes heires of the promises, but the beleeving onely: seeing as all the beleeving Jewes and Gentiles that are departed, or shall depart before Christ's comming, shall be brought with him, to inherite the promise made unto Abraham, so all the Tribes shall be converted against that time: and be then acknowledged by all that see them, to be the seed which the Lord hath blessed, as it is Isa. 61. verse 9. And consequently the distinction of the Jewes, Rom. 10. verse 28 (which shewes the estate of the Jewes in S^t. Paul's time) is nothing to the pupose. Neither is it indeed rightly applyed by you to the beleeving Gentiles. For it doth no more prove a belee∣ving Gentile, to be a Jew; then that which you alledg, Isa. 1. verse 4. doth prove an unbeleeving Jew to be a Gentile; which is onely an exclamation against the Jewes for their great wickednesse. The meaning then, of the text Rom. 2 verse 28. is onely this, that that Jew was not a Jew beloved of God, which was one outwardly onely, by the circumcision, which is in the flesh: but that Jew was a Jew beloved of God, which was one inwardly, by the circumci∣sion of the heart, in the spirit. Wherfore Piscator observes in this verse, an elegant [ontanaclasis] or using of the same word in a seem∣ing contradictory sense, as if the Apostle had said, thou art a Jew,

and not a Jew; thou art a Jew before men, but not before God, as he expresseth himselfe in the close of the next verse.

The sixth rule.

All the prophesies cannot be understood of the Church on earth onely, [ 6] neither of the Church in Heaven onely, but of both together; or partly of the one, and partly of the other, and partly of both: and so prudence must be had in the application of the promises. Yea and there is a gradu∣al performance of them, and the accomplishment of them is in severall points of time, so much as shall give content to God's children, yet always leading to a further and further performance. As for example, God shewed mercy to these Israelites when they were in captivity: he brought them home againe: they were a poore and afflicted people, and were much bettered by their bondage: there was a degree of performance. There was another degree in Christ's time, when he joyned the Gentiles to them, and both made one Church. But when it is said, The remnant shall doe none iniquitie, and a deceitfull tongue shall not be found in their mouth, Zeph. 3.13. these promises shall have their time, when the people shalbe more thorowly purged: and certainly the full accomplish∣ment shalbe at the day of judgement, and so long as we are in this life, we are under an imperfect and unperformed estate.

Answer.

All the prophesies you say, cannot be understood of the Church on earth onely, neither of the Church in Heaven onely. True, but yet those prophesies which foreshew the Saints happinesse on earth, are to be accomplished on earth onely; and those which foreshew their happinesse in Heaven, are to be accomplished in Hea∣ven onely. And there is no prophesie which speakes of the happi∣nesse, which the Saints shall injoy on earth, that is to be understood of their happinesse in Heaven too, as you chiefely understand the prophesies, touching the Jewes future restauration. Neither were those prophesies touching the Jewes to have a graduall accomplish∣ment. For as it is false, that the Israelites, the captivity of the ten Tribes did ever yet returne home (as the prophesie in your Preface out of Ezek. 16. doth shew:) so it is false also, that the prophesie touching the Jews deliverance, Zeph. 3. v. 8. hath bin yet accomplish∣ed, but it shall be accomplished when at their future return, the Na∣tions of the Gentiles shalbe assembled against them to their own con∣fusion (as it is foreshewed also Rev. 16. & in many other prophefies.)

And as the 8. verse doth shew their temporal deliverance from their outward and bodily enemies at that time; so the 13. verse shewes their spiritual deliverance from their sinnefull pollutions, and ghostly enemies; and their outward safety too, which shall follow their temporal and spiritual deliverance, for they shall feede, and lie downe, and none shall make them afraid. And that all this is to be ac∣complished at the same time, the comparing of the 11. verse with the 8. verse doth confirme; for whereas it is said, verse 8. Waite upon me, until the day that I rise up to the prey &c. it is said likewise, verse 11. In that Day shalt thou be ashamed, for all thy doings, wherein thou hast transgressed against me, &c. In that Day? in what day, if not in the day before spoken of, verse 8? which day indeed is call'd in Scripture, the Day of judgement, but yet it is not of so short continuance, as you take it to be: for it containes the 1000 yeares and little season, mentioned Rev. 20. all which time is to follow our Sav ours appearing, and to foregoe the last act of his reigne, the judgement of the dead at the last resurrection. And consequently the accomplishment of the contents in the 13. verse cannot be at the Day of judgement in your sense (that is, at the judgement of the dead at the last resurrection) as the close of the same verse, and the preceding and subsequent verses doe declare: although it shalbe at the Day of judgement in the Scripture sense (that is, in the time of Christ's 1000. yeares reigne on earth.)

The seaventh rule.

Here that general rule is also remembered, [ 7] when the words of Scrip∣ture being properly taken, teach any thing contrary to the analogy of faith, or honesty of manners, or any thing frivolous that belongeth no∣thing to godlinesse, or dissonant from the scope of the text, or contrary unto other cleare texts of the same: these words must be exponed figura∣tively, and a figurative sense is the literal or primarily intended sense of these words. And contrarily unto this rule the Jewes and others expone the descriptions and prophesies of the glory and power of Christ and his Church after an earthly manner, and so straying from the true meaning, they transforme his spiritual Kingdom into an earthly and temporary: which as it is ungodly, so it is repugnant unto Scripture, te∣stifying plainly, that his Church is all glorious within, and not of this world: and therfore these comparisons that are taken from earthly Kingdomes must be understood figuratively, and in a spiritual sense,

at least it must be diligently observed, what portion of every passage is to be understood properly, and what figuratively, seeing many times, that which is spoken figuratively, is exponed by the words preceding or following, and all figurative speeches have some tokens of the use, unto which they are directed, or another text may be found, where the fame matter is more clearely handled. These general rules being premitted, it shall be easier to expone all the promises of Christ's Kingdom, and especially that text Amos 9.15. They shall no more be pulled up out of their land, which I have given them, faith the Lord thy God. For these words may be cleared by the words, Jer. 4.1. If thou wilt put away thy abominations out of my fight, then thou shalt not remove. Where we have the same promise, but expressed with a condition: and it is usual in the Scriptures that earthly promises are expressed sometimes with a condition, and sometimes without it, but al∣waies are understood conditionally. 2. By the acceptions of the word [land] which as it is not alwaies exponed of the earth, so sometimes it is put for the grave, as Iob 10. verse 21. The land of darknesse, and shadow of death. And for Heaven, Psa. 27.13. I had fainted, un∣lesse I had beleeved to see the goodnesse of the Lord in the land of the living. And especially that land was a type of the Kingdom of Christ (as it is said in the first rule,) and of the true inheritance of the Saints, and true gift of God. Deut. 4.1.38. And so whether the word [land] be taken properly or typically, the promise is manifestly true both before and after the comming of Christ to suffer, for they were brought againe into their land, and they who were brought, were not pulled out of their land, and they are planted in their true land, whence they shall no more be pulled out: and hereby the large note on the margine of Page 9. is frustrate••.

Answer.

Let this rule then (which is a compound of several rules laid downe by others for the right interpreting of the Scriptures) de∣cide the matter in controversie betwixt us. And doe not say, but shew, that the proper expositiō of the prophesies, which cōcerne our Saviouts and the Saints visible reigne on earth: the conversion, deliverance, and establishment of the Jewes in their owne land: the destruction of their opposers, and subjection of all other Na∣tions unto them: in a word, which reveale unto us the chiefest events and alterations, that shall come to passe over the whole

world, til the world it selfe shall passe away; doth teach things contrary to the analogy of faith, to honesty of manners, to other cleare texts: things frivolous, and not belonging to godlinesse. For surely if our proper exposition of these predictions doth teach ought of all this, we may well be accounted for publishers of a new Gospel; but if it doth teach nought of this, you your selfe are wor∣thy to be accounted but a partial preacher of the Gospel; a preacher but of a part of the Counsell of God: tel us therfore what article of faith, or plaine text of Scripture, or moral duty, is de∣stroy'd or oppugned, by the beliefe of our Saviours coming with the Saints to reigne on earth: or of the Jewes conversion and re∣turne: or of the calling of all Nations to the faith of Christ, and the knowledge of God. And tel us too, whether the knowledge of these things be a frivolous and unnecessary knowledge, or a know∣ledge not belonging unto godlinesse. Certainly we cannot conceive how the personal reigne of Christ on earth, should any way a∣bridge 〈◊〉〈◊〉 weaken his spiritual power, or abbreviate his Kingdom; or that his Church should be lesse glorious, when he comes into the world unto it, then it hath been since he departed out of the world, or can be, as long as he is absent from it. And we know that by our proper exposition of these prophecies, we doe make a just distribution of the word of God: that we give unto the Jew, whatsoever belongs unto the Jew; and to the Gentile, whatsoever belongs unto the Gentile: whereas you by your proper interpreta∣tion of the prophecies which concerne the Gentiles; and your figu∣rative exposition of the prophecies which concerne the Jewes; doe keepe your owne things to your selfe, and make the mercies prepa∣red for others to be common mercies: yea to be as much, or more yours then theirs. And as you hereby impose a figurative sense up∣on the spiritual part of the promises made unto the Jewes; so you impose a double figurative sense upon the temporal part of the pro∣mises made unto them. For first you interpret those outward and earthly promises (as you call them) of spiritual blessinges too; and being so interpreted, you understand them of the Gentiles, as wel, or rather then of the Jewes. And thus you make figurative speeches where you finde none; and may indeed as easily make a figurative speech of any speech, as thus interpret these prophecies. But it is not the figurative and metaphorical expression of a prophecy, that

doth make the prophecy to carry a figurative sense: for both tem∣poral and spiritual promises may be figuratively and metaphori∣cally exprest, but yet they are not to be figuratively understood; that is, prophecies of temporal things (however exprest) are not to be understood of spiritual blessings: neither are prophecies of spiritual or temporal things (whether figuratively or properly ex∣prest) to be understood of any besides those of whom they are plainly prophecied. In a word, prophecies (however exprest) are to be understood, of what they speake, where they speake of tem∣poral things, they are to be understood onely of temporal things: and where they speake of spiritual things, they are to be understood onely of spiritual things. And of whom they speake, where they speak plainly of Christ, they are to be understood of Christ onely: and where they sptake plainly of the Jewes, they are to be under∣stood of the Jewes onely: and where they speake plainly of the Gentiles, they are to be understood of the Gentiles onely: and where they speake generally and indifferently of both, they are to be understood of both. And in like manner, where they speake plainly of Canaan, and Jerusalem, or Sion, they are to be under∣stood of them onely.

Thus much for your rules, (which whosoever shall embrace, he will doubtlesse be no better friend to the truth we hold, then you your selfe are) that which follows is your explication of these words Amos 9. verse 15. They shall no more be pulled up out of their land, which I have given them, saith the Lord God. Which passage you answer; First, by that text Jer. 4. verse 1. [where you say, we have the same promise, but expressed with a condition.] How? the same promise? certainly the promise in Jer. was made to Israel, before she went into captivity, before that judgement was come upon her for her abominations. But the promise in Amos is made to Israel after she should come out of captivity, after the wrath of God a∣gainst her should cease. And whereas you say further, [that it is usuall in the Scriptures, that earthly promises are expressed sometime with a condition, and sometime without it, but are alwaies understood conditionally] It is to be noted, that here you confesse the promise Amos 9. verse 14, 15. to be an earthly or outward promise, and conditionally understood; which pag. 8. you interpret of [spiritual houses and benefites:] as you doe also that text Isa. 65. verse 21. in

your preface, and others in other places. And yet it is not true, that all outward and earthly promises, are conditional promises: for those which are mixed with spiritual promises (as in Jer. 32. verse 37. &c. and in Ezek. 36. verse 24. &c. and in many other pro∣phecies) or that doe contemporate with such outward and bodily promises, as are mixed with spiritual promises, as this of Amos doth; those earthly promises, I say, cannot be conditional promi∣ses, seeing the spiritual promises with which they contemporate, are promises of the condition it selfe. And therfore the prophecy of Amos, chap. 9. verse 11. &c. is an absolute prophecy, a prophecy hereafter to be fullfild, when the Spirit of God shalbe powred on the Jewes from on high, as it is Isa. 32. verse 15. &c. And not a conditi∣onall prophecy, a prophecy formerly canceld for want of obedi∣ence.

Secondly, you answer the foresaid text of Amos, by shewing a different acception of the word [land, which you say, as it is not alwaies expounded of the earth, so sometimes it is put for the grave, and for Heaven.] But the instances by which you would prove this, doe faile you very much; for (besides that mens graves are in the earth) it is not the word [land] of it selfe, but this phrase of speech [the land of darkenesse] that is put for the grave Job, 10. verse 21. and [the land of the living] that is us'd Psal. 27. verse 13. which doth not signify Heaven, as the Authours of the English annotations on the whole Bible printed 1645. doe observe, but the surface of the earth, on which the living are: as [the land of darkenesse] doth a place under the superficies of the earth, where the bodies of the dead remaine. And happily David spake here of the land of Canaan, in relation to the time, in which Christ himselfe and all the Saints that are to come with him, should have their abode in it: in which respect, as it may properly, so it may very fitly too be cald [the land of the living] of the living that shall die no more. But if this phrase did signify Heaven, as you say, yet it will no more fol∣low from these words, [that the land of Canaan was a type of Hea∣ven] then it will follow from those in the 10. of Job, that it was a type of the grave. And sure we are that Amos prophecy is to be fullfild in the land, whither the text saith that the Israelites shall returne from their captivity, and where they shall build themselves houses, and plant vineyards, from which they shall no more be carried captives,

as they have formerly been. For the meaning of these words, that they shall no more be pulled up out of their land, is parallel with that Dan. 2. verse 44. that their Kingdom shall not be left to other people. And here also it is to be noted, that this part of your answer doth crosse the former part. For there you say, that this prophecy of Amos [was a conditional prophecy,] and so not accomplished for want of obedience in the Jewes; and yet here you say, [that they were brought againe into their land, and that they were not pulled out of their land, but are planted in their true land, whence they shall no more be pul∣led out:] so that here you exalt those Jewes up to Heaven, which before you did thrust downe to Hell, for not fulfilling the condi∣tion required of them, and therfore you must know your owne minde better in understanding the Scripture, and speake more fig∣nificantly, and truly, then you doe in this inference, before you can frustrate the marginal note in the 9. page of my booke.