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.

Mr. Petrie's Answer.

The Prophet Amos in that chap. before ver. 11. speakes not of the ealling of the Gentiles, and the Apostle cites the same words of ver. 11. for the calling of the Gentiles: neither hath the Prophet these words, after this, but, in these dayes: and howbeit the Apostle cite them so, yet this must be understood of the order of things mentioned by the Prophet, which is a restauration after the destruction of Israel, and not a Monarchy of the Jewes after the calling of the Gentiles. Whereby it is manifest, that in this note is a twofold error; one inserting the words in the prophecy, which are not in it; another in misinterpreting the words of the Apostle.

Reply.

The Prophet Amos doth neither before nor at the 11. ver. speake of the calling of the Gentiles, but at the 12. ver. where they are ex∣prest. And it hath been shewed before, that the Apostle cites not the 11. ver. for the calling of the Gentiles, but for the conversion and deliverance of the Jewes after the calling of the substituted Gentiles. For the Apostle having said, Simeon hath declared how God at first did visit the Gentiles to take out of them a people for his Name: confirmes it by this prophecy of Amos, which in the 12. ver. shewes, that there should be some Nations of the Gentiles, upon whom Gods Name should be cal'd, or who should be cal'd by Gods Name, whilst David's Tabernacle lay waste, whilst the Jewes were to continue in blindnesse. And surely seeing there are so many prophecies which shew the generall conversion of the Gentiles at the restoring of the Jewes, the Apostle in passing by them, and alledging this prophecy to shew, that God would at that time take but a part of the Gentiles to be a people for his Name; doth to my thinking, thereby plainly shew, that the Jewes were then to be given up, and to be no more Gods people, until that day in which he hath appointed to build againe the Tabernacle of David: at which time, the residue of men also shall seeke the Lord, as well as the Gentiles on whom God's Name is already cal'd. You tell us next [that the Prophet hath not these words [after this] but, in these dayes.] But though the Prophet hath not these words, yet the prophecy hath as the Apostle cites it; who saith, to this agree the words of the Prophets, as it written, After this &.

And the prophets words are not [in these dayes] but [in that Day] in that Day, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in that great Day of Christs Kingdom. Neither is it likely that the Apostle cited the words [after this] in reference to what the Prophet had said (which was not questi∣oned,) but rather to what he himselfe had said. And if wee should referre these words to the foregoeing destruction of Israel, how doth this prove that their restauration shall not follow the calling of the substituted Gentiles, when as it is evident, that their threat∣ned dispersion and sifting among all Nations, after which they should be againe restored, was more to be fulfilled upon them in the time of the substituted Gentiles calling, then before? and seeing you confesse, that the preceding destruction was denounced against the Jewes onely, how could you beleeve, that by [the raising of the Tabernacle of David, that is fallen, and building of it as in the dayes of old] is meant the calling of the Gentiles, and not the restoring of the Kingdom and people of David, whom the foresaid judgement should ruine? And yet you seeme to be so confident of the cur∣rantnesse of this exposition, that you thus peremptorily conclude [It is manifest that in this note is a twofold errour, one inserting the words in the prophecy, which are not in it; another in misinterpreting the Apostle's words] Certainely it is very manifest what spirit was predominant in you, when you penned these bold and lowd un∣truths. For did I insert the words [after this] into the prophecy? or did the same Spirit who revealed the prophecy by Amos, re∣hearse it thus by the Apostle? search and see. Nay doe you not say before [and howbeit the Apostle cite them so?] whom then doe you here accuse of error, me, or him? And as for misinter preting the words of the Apostle, it is already shewen, that you would faine father your misinterpreting of it on the Apostle. To which this may be added, That the Prophet doth make a plaine distincti∣on betwixt the people meant by [the Tabernacle of David] and the people meant by [the remnant of Edom, and all the heathen which are called by Gods Name.] For he saith that those meant by the Taberna∣cle of David shall possesse these. What? can the same people be the possessours and the possessed? surely so it must be according to your interpreting of the [building of Davids Tabernacle] of the calling of the Gentiles: seeing in the 12. ver. not onely the remnant of Edom, but the heathen that were to be called in the Jewes steed are plainly

spoken of. Or take it as the Apostle delivers in And then in your sense it will be thus. After this I will returne and call againe the Gentiles, that the residue of men (that is, the Gentiles which are not yet to be called) may seeke the Lord: & all the Gentiles upon whom my Name is (now to be) cal'd. Or thus, that the residue of men (that is, all the Gentiles, that are now to be cal'd) may seek the Lord: & all the Gentiles upon whom my name is (already) cal'd. And what sense is there in either of these in terpreta∣tions? one of which must needs follow upon your interpreting of [the building of David's Tabernacle] of the calling of the Gentiles by the Apostles: seeing the conversion of the Gentiles [upon whom God's Name is cal'd] in the prophecy, was to precede the conversion of the Gentiles meant by [the residue of men.] And besides, [The building of the Tabernacle of David as in the dayes of old,] doth infallibly shew the re∣storing of a people to that estate & condition they were formerly in; which cannot be said of the Gentiles, who were never before God's people.