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.

Israel's Redemption.

Now how can wee forsake the literal interpretation of these prophecies, [ 18] if we doe but consider that the Jews are here distin∣guished from all other Nations, of which we Gentiles who are now converted, were then a part; and are by this name in the writings of the Evangelists and Apostles still distingushed from them? If we consider what grosse absurdities would follow from the tropical construction of these or the like propheticall revela∣tions, wherein the event of things, is so plainly and distinctly at∣tributed to the Jews, who I am sure, did never since the prophets dayes returne from any captivity, with such an high hand, and with such a wonderfull victory over their enemies as is here fore∣told. And as for the Church that now is, let the lamentable ex∣perience of all ages witnesse, whether she hath not been more often crown'd with Martyrdom, then victory: whether the blood-thirsty Mahometan hath not gotten much ground upon her. Yea whether He who claimes to be her Head, hath not and doth not, most of all waste and devoure her. According as it is written of him in the 13. of the Rev. at the 11. ver. And therefore these pro∣phecies can have no relation to the times of the Gentiles: nor so much to the time of the Maccabees, as Cornelious a Lapide endea∣vours to make these of Zechariah, to have for neither were their enemies smitten with such plagues, nor brought into such sub∣jection, as is here foretold: neither was the house of David then so highly exalted, as is here promised; and Judas and his brethren, who did then beare the chiefest sway, were not of the Tribe of Ju∣dah, but of Levi; neither was the wealth of all the Heathen round about then gathered together: neither did the Lord then e 1.1 descend and all the Saints with him. Unlesse we will say (as our Commen∣tatour doth) that this was fulfilled, when the five comely men up∣on horses appeared unto the enemies from Heaven, as 'tis in the 2. of the Maccab. the 10. chap. at the 29. and 30. ver. Which ap∣parition doth as well expound these words, as he doth that other

prophecy of Zephaniah, by which he would have us to understand, God's calling the Gentiles to repentance by the preaching of the Gospel, when as the text saith plainly, that God's determination is to gather the Nations, and to assemble the Kingdoms, that he may powre upon them his indignation, even all his ee 1.2 fierce anger.

M^r Petrie's Answer.

1. We forsake not the literal interpretation of these prophecies: for that is the literall interpretation, which is principally intended, whether it be proper or figurative; but we forsake that restricted interpretation, as onely belonging to a temporall Monarchy of the Jews.

2. The Jews are not to be understood (in these promises) in way of opposition to all Nations: for then all other men without exception shall be consumed in the valley of Jehoshaphat: but the Jews and Israel are to be exponed of the elect people of God, according to the fift rule mentioned before, and the Gentiles are all the enemies of the Church. And the faithfull are called Jews not onely typically, but likewise for the speciall comfort of the Jews, because they were hated of all Nations every where: which might have been unto them occasion of despaire: and therefore the Lord saith unto them to this purpose, How many or great soever your ene∣mies shall be, I will judge them. And for the same are the Jews oft na∣med in the promises of the new Testament, to shew their particular interest in the Kirke of Christ, notwithstanding their unworthinesse and con∣tempt of the Gospel at the first preaching thereof. Now if the prophecies be exponed this way (as they must be) of beleevers whether Jews or Gen∣tiles: and their enemies whatsoever, the enemies of the faith in any age, none of these absurdities shall follow which are rehearsed here as in a catalogue.

Reply.

1. You doe not onely forsake the literal sense, which as it is opposed to a figurative is alwayes meant of a proper sense (and is by Divines commonly used for this, where no other sense is men∣tioned) but in forsaking this sense, you forsake also the sense prin∣cipally intended in these prophecies: And that it is not a [restricted interpretation] which understands prophecies onely of what, and of whom they speake: but that is a loose and licentious interpre∣tation, which understands them of what, and of whom they speake not.

2. The onely reason that you bring to prove, that in these pro∣phecies

the Jews are not to be taken by way of opposition to all other Nations, is, [because then without exception all other men should be consum'd in the valley of Jehoshaphat,] But though God saith in the prophecy, I will gather all Nations &c. yet he saith not, I will gather all of all Nations, and consequently it is to be understood onely of some of every one of these Nations, and not of all the men of all these Nations, as the words in the 9. ver. of the same chap. and the parallell prophecy of Ezek. chap. 38. doe shew. And some few of these also are to escape, as we may see Isa. 66. ver. 19, 20. And so we have no need to seeke out a figurative sense to solve this argument, although it be your chiefest drift to make us doe it. And therefore had rather take paines to obscure, what is plainly delivered, then to open what is doubtfully spoken, as by your words following we may perceive. For [if these prophecies, say you, be expounded of beleevers, whether Jews or Gentiles, then none of these absurdities shall follow which are here rehearst] and so you take them in this figurative sense without any other warrant for it, but your (sic volo, or) so it must be: for testimony from Scripture you can bring none. And the reason you alledge to shew why the faithfull are called Jews, is a very strange one. For [they are so called, you say, for the speciall comfort of the Jews, because they were hated of all Nations every where, which might have been unto them an occasion of despaire.] But what likely-hood is there that the Apostles (who try'd all wayes and meanes to winne the Gentiles unto, and to confirme them in the faith) would call them by that Name which, you say, was so odious unto them? and what com∣fort could it be to the Jews, (yea what readier way could there be to make them distrust the truth of the Gospel, then) to con∣ceive that their Name, and the prophecies delivered in their Name, did belong to others, and not to their owne Nation? yet that which you add presently after [that the Lord saith unto them, How many or great so ever your enemies shall be, I will judge them] was in∣deed an effectuall remedy to keepe them from despairing of God's mercy, and their future deliverance; and consequently too from acknowledging the figurative sense of these prophecies, or of the words [Jews, Israel &c.] And whereas you say further, [And for the same are the Jews oft named in the promises of the new Testament, to shew their particular interest in the Church of Christ &c.] you here∣in

contradict what you say before, that the Jews and Israel are to be exponed of the elect people of God. For if they are thus to be ex∣poned, they are not to be taken properly for the Jews as here you affirme (and in which exception onely they doe shew the Jews particular interest in the Church of God.) And if these words are used both properly and improperly in the new Testament, I pray tell us how we shall know, when and where, they are to be taken properly, and literally, and when, and where improperly, and figuratively. But 'tis time to leave this wavering discourse, and to survey your answers to the objections you alledge out of my fomer words.

Notes

• e 1.1

  Zech. 14.5.
• ee 1.2

  Lam. 4.11.