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.

CHAP. II. Of the Jewes pious and prosperous estate after their re∣turne.

BUt we are yet to shew the Jews pious, peaceable and prosperous estate after their returne. Read then what Jeremiah hath writ∣ten in his 23 chap. at the 3. ver. I will gather the remnant of my flocke out of all countries, whither I have driven them, and will bring them a∣gaine to their folds, and they shall be fruitfull and increase, and I will set up Shepherds over them, which shall feede them, and they shall p 1.1 feare no more, nor be dismaid, neither shall they be lacking, saith the Lord. And in his 31. chap. at the 10, 11, 12, 13, 14. 27. 28. 31, 32, 33. 34. verses. And in his 32. chap. at the 37, 38, 39. 40, 41, 42. verses. And in his 33. ch. at the 6, 7, 8, 9. ver. And in his 46. chap. at the q 1.2 27, 28, r 1.3 ver. and 50. chap. at the 19, 20. ver. Read * 1.4 also what Ezek. hath written. In his 28. chap. at the 25, 26. verse. And in his 34. chap. at the 12, 13, 14, 15, 16. 25, 26, 27, 28, 29. verses. And in his 36. chap. at the 8, 9, 10, s 1.5 11, 12, 13, 14, 15. 24, 25, 26, 27, 28, 29. 30, 31, 33, 34, 35, 36. verses. And in his 39. chap. at the 25, 26, 27, 28, 29. verses. And lastly looke what is said in the 10. chap. of Zech. at the 6, 7, 8, 9. ver.

M^r Petrie's Answer.

1 All these prophecies are to the same purpose, and therefore it was needlesse to have rehearsed so many of them, unlesse he had a minde to muster them all. But number prevaileth not in this case. 2. None saith, that these prophecies were onely accomplished at the same time of the plagues: but wee deny that the plagues were continued, seeing the Christians have their

owne times of joy, as well as of mourning, and the woman is cloathed with the Sun, bowbeit at other periods she be forced to flee into the wil∣dernesse: and therefore both the appeale at the beginning, and the suppositi∣on in the closure of this marginal note, is a vaine bragge. Why should one appeale in this manner to the consciences of all, seeing interpters from the beginning of the Christian Church (except a few Millenaries) till this time have exponed these texts not of the Jews onely, but of the Christian Church? and it may be easily understood that these have written according to their consciences: and therefore if these be Judges, this authour hath lost the cause.

Reply.

1. Had not these prophecies been to the same purpose, you might well have thought, that I had had as little regard what sense I wrested the Scriptures to, as you your selfe have. And seeing they are all to the same purpose, you had the lesse reason to quarrell at the number of them. But it was a great eye-soare unto you, to see such, and so many witnesses together, all maintaining the truth we hold, and you oppose. And because you could not reply unto them, by any credible interpretation in your allegorical way; you slide from them, with no more, nor weightier words then these [but number prevaileth not in this case.] Surely it is a poore case, that you, who have laboured all this while to perswade the reader that we can bring no plaine proofes for what we say, should now be affraid to let him heare what God hath said for us, and what you could answer for your selfe. But you saw very well, that these prophecies were too cleare to be obscured with the vaile of a figura∣tive sense: and too eminent to be put on the roll of conditionall prophecies: because many of them doe as well containe spiritual blessings, as temporal blessings: and there can be no doubt of their doing God's will, to whom that Spirit, and those graces are promi∣sed, by which alone men are inabled to doe it. And for a taste of what I have said, take the prophecy of Jeremiah chap. 32. at the 37. ver. Behold I will gather them out of all countries whither I have driven them in mine anger, and in my sury, and in great wrath, and I will bring them againe unto this place, and I will cause them to dwell safely. Here is an outward and temporal promise. And they shall be my people, and I will be their God, and I will give them one heart, and one way, that they may feare me for ever, for the good of them, and their children

after them. And I will make an everlasting Covenant with them, that I will not turne away from them to doe them good, but I will put my feare into their hearts, that they shall not depart from me. Here is an inward and spiritual promise; after which it follows, yea I will rejoyce over them, to doe them good, and I will plant them in this land assuredly, with my whole heart, and with my whole soule. For thus saith the Lord; like as I have brought all this great evil upon this people, so will I bring upon them, all the good that I have promised &c. And the like prophecy is in the 33. chap. of Jer. at the 6. ver. &c. and in the 36. chap. of Ezek. at the 24. ver. &c. and in the 39. chap. at the 25. ver. &c. And in the 36. chap. at the 8. ver. this prophecy is made to the Mountaines of Israel. O yee mountaines of Israel, ye shall shoot forth your branches, and yeeld your fruit to my people of Israel, for they are at hand to come: for be∣hold I am for you, and I will turne unto you, and ye shall be tilled and sow∣en, and I will multiply men upon you, all the house of Israel even all of it, and the Cities shall be inhabited, and the wastes shall be builded; and I will multiply upon you man and beast, and they shall increase and bring fruit, and I will setle you after your old estates: and I will doe better for you, then at your beginning, and ye shall know that I am the Lord. Yea I will cause men to walke upon you, even my people Israel, and they shall possesse thee, and thou shalt be their inheritance, and thou shalt no more benceforth bereave them of men &c. Now as none of the former pro∣phecies will beare the title of conditional prophecies, so neither will this; for the land it selfe could neither doe any thing, for which God should make such a promise unto it, nor for which he should refuse to fulfill unto it, what he hath promised. And I am per∣swaded, that he who will deny, that these prophecies are to be understood of the prosperity and happinesse of the Jews onely: that will deny I say, that they are properly and historically to be taken; or that they are as yet to be fulfilled, will not sticke to say any thing.

2. If they affirme, that these prophecies were partly, though not onely accomplisht in the time of the plagues; that, I say, their ac∣complishment did continue as well then, as at other times; they affirme that which is altogether inconsistent with the uninter∣rupted prosperity of these prophecies, which shew, that none of the people of whom they are spoken, shall be left in captivity a∣mong the Heathen, or be a prey any more to the Heathen; but that

they shall dwell safely in their owne land, without feare and with∣out sorrow. And that they shall have such increase of cattle, corne, and other fruits of the earth, that there shall come no more famine upon them. And who seeth not by this that these prophecies can∣not possibly belong to the troublesome and distressed state and con∣dition of the Christian Church? or to any other people but the Jews. who alone live dispersed in captivity? But you [deny that the plagues spoken of in the Rev. were to be continued plagues.] you should then have shewed what intervalls of joy the Church hath had from the time that the Dragon began to persecute the woman which brought forth the man child. And went to make warre with the remnant of her seed. Rev. 12.13.17. For doubtlesse persecution hath bin a constant attendant on the servants of God ever fince the first preaching of the Gospel. Tis true indeed that the Gospel at the first made a great conquest on the Gentiles; but how was it done? surely not by the contentious hearts, & bloody hands of the Apostles and their successours, but by a constant lifting up of their hearts and hands in prayer, and by an undanted offering up of their lives in persecution. And it is hard to say when all Christian Churches together have had rest from open persecution. But grant that there had bin no such persecution at all in any Christian Kingdome unto this time, yet doubtlesse that maxime of St. Paul in the 2 Tim. at the 12. ver. Yea and all they that will live godly in Christ Iesus shall suf∣fer persecution, had stood firme, and passed still for an undoubted truth. For the servants of God might neverthelesse have bin mockt, reviled, hated, and opprest, albeit they had not bin haled to prisons, tortures, and death it self, and yet let that Hell on earth, the devillish Inquisition witnesse, whether this also might not have bin effected, in a more cruell & barbarous manner in a secret, then in an open per∣secution. You say next that [all interpreters from the beginning of the Christian Church (except a few Millenaries) till this time, have exponed these texts, not of the Jews only, but of the Christian Church:] which is as if you had said, that all interpreters doe write for you, besides those that write against you. And doe you not remember what you said before (even of the scriptures themselves) that number prevaileth not? why then doe you urge us now with the greater number of inter∣preters? I am sure you will not be content, that the triall of the truth shall be put to most voices betwixt Protestants and Papists; if

not, why would you have it so here? But were the prophers thus in∣terpreted from the beginning of the Christian Church? no, it could not be, for we have learned from the Dialogue betwixt Tripho, and Justine Martyr, that then no other Christians weree steemed ortho∣doxe, but those of the Millenarian faith; & therefore it may easily be conceived how the Prophets were expounded in those days; and that they then began to interpret the scriptures mystically, when errour had taken hold, not onely on the most, but the most powerfull pa∣trons in the Church also: on such who by their place and authority, could force the truth either wholly to hide it selfe, or to be knowne no otherwise then by the ignominious name of an heresie: which was not till some ages after the Apostles dayes, as you your self con∣fesse in your Preface. But you say that [these Interpreters have writ∣ten according to their consciences.] And so our Saviour told the Disci∣ples, that they should be put out of the Synagogues, yea that they should be kild, by such as should thinke that they did God service, Joh. 16.2. and St. Paul was mov'd by his conscience to raise a very tyrannous persecution against the Saints, as he confesseth Acts 26.9. I verily thought with my selfe, saith he, that I ought to doe many things contrary to the Name of Jesus of Nazareth, which thing also I did, &c. and so although he went not against his conscience, yet he went against the truth, for his conscience was a blind and ignorant conscience, as he saith in the 1 Tim. 1.13, but I obtained mercy, because I did it ig∣norantly in unbeleefe. And such consciences, no doubt, were the con∣sciences of many (if not of all) of these Interpreters in relation to the truth in controversie; who had they first made diligent search after this truth of the Jewes generall conversion and returne; and of our Saviours personall reigne on earth; they would never, I pre∣some, have spent their time and paines in such Expositions. But these Interpreters are dead for the most part long agoe, and there is scarcely one of them now living; and we appeale not to the dead, but to the living, who are or may be acquainted with what is said on both sides, and therefore cannot passe sentence against us out of ignorance, although they may out of prejudice, and so not accor∣ding to conscience. And who ever heard till now, that it is a [vaine bragge] to appeale to mens consciences in giving their judgement a∣bout a truth? certainely he that feares to appeale unto this Judge, doth feare the uprightnesse of his owne cause; for what saith Saint

Paul in the 2 Cor. chap. 4. ver. 2. We have renounced the hidden things of dishonesty, not walking in craftinesse, nor handling the Word of God de∣ceitfully, but by manifestation of the truth, commending our selves to every mans conscience in the sight of God.

Israel's Redemption.

Which Prophecies, as they doe containe many evident and unan∣swerable arguments for a future restauration of Israel; I meane a restauration yet to come, so they have such correspondence with that of Isaiah in his 59. ch. at the 20. ver. and with that of Amos in his 9 ch. at the 11. ver. (both which Prophecies are alledged by the Apostles St. James t 1.6 and St. Paul u 1.7 for the conversion of the Jewes af∣ter the fulnesse of the Gentiles is come in, that is, after all those of the Gentiles, which are appointed to be cal'd before Christs comming againe, be converted; or rather, perhaps, when the fulnesse of the Gentiles shall come in, that is, when the time shall come, in which (not a part as now, but) all the Gentiles that are left shall through the wonderfull deliverance of the Jewes, together with them serve the Lord) that seeing these are not yet fulfill'd, neither can any of the other: betwixt which and that of Amos, there is not any mate∣riall difference; and no other betwixt them and that of Isaiah, then there is betwixt a Comment and the Text, betwixt a briefe intima∣tion, and large explication of one and the same thing.

Mr. Petrie's Answer.

We grant that these Prophesies containe evident arguments for a future restauration of Israel, if you will acknowledge that which is before cleare∣ly proved by the testimony of the Apostles, and by experience, that is, that they are begun already in part: we grant also, that they have such cor∣respondencie with these Texts of Esay and Amos and many mee too: but we deny, 1. Your manner of restauration, and we hold that the spirituall restauration is more glorious for the honour of God and weal of Israel. 2. We deny that the Apostle James alledgeth the prophecy of Amos for such a conversion of the Jewes: for he speakes expresly of visiting the Gentiles, to take out of them a people unto his name, Act. 15.14. and of this visiting he expones the words of Amos, and the other Prophets: he speaks not onely of Amos, but saith generally, and to this agree the words of the Pro∣phets. 3. We deny that the Apostle Paul alledgeth the prophecy of Esay, to that pretended purpose, for he saith not, and then all Israel shall be saved; but, and so all Israel shall be saved: he shewes no order and distance in

time, but makes a conclusion out of the former words, where he saith, Blindnesse in part is hapned to Israel, untill the fulnesse of the Gentiles shall come in: and then he inferreth, And so all Israel shall be saved: and therefore the couclusion must be exponed according to the preceding words, that is, all Israel are the called of Israel and of the Gentiles: there is a di∣stinction twixt Israel, and all Israel; and all Israel is more then Israel, seeing it includes likewise the faithfull Gentiles: and in this signification the proofe following in the cited testimony must necessarily be understood, and not of all calling of the Jewes after the full calling of the Gentiles: and far lesse of that calling, which (he saith) shall perhaps be (not in part, but) of all the Gentiles that shall be left. Yea these conjectures destroy one another: for if the calling of the Jewes shall be after the fulnesse of the calling of the Gentiles, then all the Gentiles that are left cannot be cal∣led through the wonderfull deliverance of the Jewes. And this last con∣jecture destroyeth a maine tenet of the Millenaries, who say, that the Jewes shall rule over all Nations, and hold them in subjection till the end of the 1000. yeares, and then these prophane Nations shall rise againe in armes a∣gainst the Jewes. Now seeing betwixt these above named Prophecies of Jer. 23. and 31. &c. and these two of Esay and Amos, there is not any materiall difference, and no other difference then betwixt a briefe intima∣tion and large explication of the same thing: and seeing these Prophecies of Esay and Amos are to be understood of the Christian Church and estate thereof from the beginning till the end, as the Apostles James and Paul expone them, this conclusion followes, These above named Prophecies give no ground for the earthly Monarchy of the Jewes. And so much the rather may every one embrace this conclusion, that we find the greatest part of these Prophecies so exponed in other passages of the New Testament, as that of Jer. 31.1. in 2 Cor. 6.18. and Jer. 31.31. till 35. in Heb. 8.8. and ch. 10.16, 17. and Jer. 32. containes the same words which ch. 31. so doth that of ch. 33.8. and to the same purpose is that of ch. 50.20. and that of Ezek. 34. concerning the gathering and feeding the sheepe exponed by our Saviour, Joh. 10.11.16. and that of ch. 39. is correspondent with the Prophecie of Joel, whereof we spake before: and that of Zach. 10. is one with Jer. 23.6.8. and other that are handled before. It is to be mar∣ked that in the testimony Jer. 33. is omitted ver. 12, 13. where is Prophecied, that in all the cities of the land shall be an habitation of Shepheards, causing their flocks to lie downe there, even in the cities of the moun∣taines, the cities of the valleys, the cities of Benjamin, & the cities of

Judah. What is this the glory of Christ's Kingdome, that sheepe shall lie in his cities? Or doth not rather the Lord understand the spirituall sheep of Christ, whom he will have gathered by his spirituall Pastors every where? as he exponeth it, Ezek. 34.31. Ye flocks of my pasture are men, and I am your God, saith the Lord. Likewise this Author slip∣peth over ver. 18. and 22. where perpetuity of Sacrifices and Levites it promised as plainly, as the Throne of David. Shall in the last dayes the meat-offerings, and burnt offerings, and the house of Levi be resto∣red? I thinke, they will not say it, lest they contradict the Gospel, which hath abolished that order; And neverthelesse the Lord saith so in Jeremie. Hath the Lord said it, and will be not performe it? Yea, he hath perfor∣med it, as the Apostle witnesseth, 1 Pet. 2.5. Ye also as lively stones are built up a spirituall house, an holy Priesthood, to offer up spiri∣tuall sacrifices to God by Jesus Christ. And as the promises of the Priesthood are fulfilled spiritually, and not in a proper sense; so we must thinke of the promises concerning the Kingdome, seeing they both are con∣joyned and mixed after the same strain, as we have them there, ver. 17, 18. and ver. 21.22. Thus saith the Lord, David shall never want a man to sit upon the throne of the house of Israel, neither shall the Priests, the Levites want a man before me to offer burnt-offerings, and to kindle meate-offerings, and to doe sacrifices continually, &c. But all this evidence cannot satisfie selfe-conceits: therefore it is added.

Reply.

You grant first [that the foresaid Prophecies doe containe evident ar∣guments for a future restauration of Israel] whereby if you meane no more then a future restauration in relation to the time in which it was foretold, you grant onely what you could not possibly deny, seeing Prophecies speak not of things already done, but to be done and if you meane a future restauration in relation to the time that now is; you contradict your self in saying presently after [that it is already begun in part] seeing that which is as yet to begin, cannot be already begun; and that which is already begun, cannot be as yet to begin: and if you meane by a future restauration, such a restau∣ration as was to begin at the first preaching of the Gospel, and to continue to the comming of Christ: besides that it is somewhat at harsh expression, it is not true [that you have before clearely proved thi•• by the testimonies of the Apostles, and by experience,] for you have no•• brought any at all, much lesse any cleare testimonies out of the

Apostles•• to prove that this restauration which the Prophets speake of is to be wrought successively, and by degrees, in many ages; or that it is meant only of a spirituall restauration; or that by the Isra∣elites, any of the Gentiles are to be understood: neither can experi∣ence shew you any one Tribe converted to the Christian faith, but that all the Tribes are of a different Religion from us. You grant also [that these Prophecies doe agree in their contents with the Pro∣phecies of Amos and Isaiah alledg'd by the Apostles, but you deny, 1. Our manner of restauration, for you hold (you say) that the spiritu∣all restauration is more glorious for the honour of God, and weale of Israel.] And did you consider what you said in all this? doe we speake of a corporall restauration onely, and not of a spirituall too? certainly that we hold not only a bodily restauration of the Jewes from their captivity, is very well knowne unto you, by our words you here an∣swer; and your very next words doe confirme it, where you deny [that the Apostle James alledgeth the Prophecie of Amos for the generall conversion of the Jewes,] and what is it to contend for their conver∣sion, but to hold their spirituall restauration? so that although you hold onely a spirituall restauration to be meant in the Pro∣phecies, we hold both to be meant in them. And is it most for their [weale] thinke you, to be restored from the bondage of their bodies and soules both; or from the bondage of their soules onely? and is the accomplishment of one or of both these [most glorious for the ho∣nour of God?] But it had been a signe of farre more discretion, and of some Christian modesty in you, if you had onely forborne to teach God so often what course he should take to make himselfe appeare the more glorious; for doubtlesse it is most for Gods glory to ac∣complish what he hath promised to doe, and we cannot imagine, but that he hath promised to doe what should make most for his glory.

2. You deny that the Apostle James alledgeth the Prophecy of Amos for such a conversion of the Jewes: for he speakes expresly (you say) of visiting the Gentiles, &c. The Apostle James by your owne confession alledgeth two Prophecies, one (as you say after page 27.) of old Simeon, Acts 15. at the 14. vers. and the other of A∣mos, ver. 16.17. where there is expresse mention of building the Ta∣bernacle of David (as in the former there is, of visiting the Gentiles) and yet you would have this last Prophecy to be no more then an

Exposition of the former (which we have once already shew'd to be false) and were it not to expound Notum per ignotius, to make the Comment more obscure then the Text, to say that by [the building of the Tabernacle of David] James meant the [visiting of the Gentiles] before spoken of? Thus then whatsoever talke you make of the pre∣sent conversion, and union of the Jewes with the Church of the Gentiles, yet when you come to apply the Scriptures, you debarre them of all interest in those Prophecies, or that part of a Prophecy which concernes them alone, so much doe you favour their conver∣sion, or esteeme their company. But as you hold the words in the 14. vers. to have reference to Simeons Prophecy, so you must remem∣ber, that Simeon saith of Christ, that he should be a light to lighten the Gentles; before he saith of him, that he should be the glory of his people Israel; and what doth this imply, but that a substituted part of the Gentiles, were to become the Church of Christ, before the Nation of the Jewes should receive the Gospel? for being indued with the spirit of Prophecy, he could not speake at randome; and therefore the very order of these words is observeable; with which Saint James his changing of the first words of the Prophecy [In that day] into [After this] doth very well agree; which might else as well (if not better) have beene alledg'd according to the Prophets expression, had this Prophecy beene no more but a larger explana∣tion, and further confirmation of the Gentiles calling. And if you looke into the latter part of Amos Prophecy recorded by St. James, you may see, that at the building againe of Davids Tabernacle, there is not onely mention of [the residue of men] that should then seeke after God, but of the Gentiles too, upon whom God's Name is call'd, before that (for why else should they be thus distinguished from other Gentiles, that are then to seeke the Lord as well as they?) And what will follow from hence upon your expounding [the buil∣ding of the Tabernacle of David] of the first calling of the Gentiles? cer∣tainely this will follow, that the first calling of the Gentiles, was not the first calling of the Gentiles, seeing [the people upon whom God's name all is call'd] is alwayes meant of a people that doth worship the true God. And consequently from the words [after this I will return & wil build again the Tabernacle of David] inferr'd upon the foresaid [vi∣siting of the Gentiles] in the 14. ver. and from the words [that the resi∣dueof men might seeke after the Lord, and all the Gentiles upon whom my

Name is call'd] referr'd to the time when it is againe to be built, it must needs follow, that here is an expresse mention, as well of the Nationall conversion of the Jewes after the visiting of the Gentiles, as of the calling of a substituted part of the Gentiles before such a conversion of the Jewes: for as the Tabernacle of David cannot possibly signifie the Nations of the Gentiles, so the building againe of it, cannot be meant of God's receiving those Nations for his peo∣ple, which were never before his people. And thus this Prophecy of Amos shewes not the calling of the Jewes onely, nor the calling of the Gentiles onely, but the order of both; for which purpose it was alledged by the Apostle, to wit, to shew, that a substituted part of the Gentiles should be called, before the generall conversion of the Jewes; and that all Gentiles whatsoever, that were then left both of the call'd and uncall'd, should make one Church with the Jewes, when the Tabernacle of David was againe built, that is, upon the conversion, deliverance, and setling of the Jewes in their own land, according as the foresaid Prophecies doe declare. And whereas you seeme to deny, that this Prophecy was taken out of Amos onely [because the Apostle speakes not onely of Amos, but saith generally, to this agree the words of the Prophets,] you shew great weakenesse in it, for (besides that it is an usuall manner of speaking, to put the plurall number for the singular, and the singular for the plurall,) he might very well say, to this agree the words of the Prophets, because other Prophets also foretell the same thing, although he brought an in∣stance onely out of one of them: for I am sure that this prophecy is wholly in Amos, with a little difference from this translation accor∣ding to the originall, but none according to the Septuagint, as Do∣ctor Mayer affirmeth. And why doe you say before [Lames alledgeth the prophecy of Amos,] if you did not thinke it to be the prophecy of Amos? and if you knew that but a part of it was his, why did you not shew what words were spoken by him, and what words by some other Prophets? But you could not: for [to this agree the words of the Prophets,] is indeede as if he had said, to this agree the words of Amos in the booke of the Prophets. For the minor (or lesser Pro∣phets, were all in one volume, called the booke of the Prophets, and therefore when a testimony is brought out of any of them, it is most commonly alledged as from the whole booke, and not from that prophecy where they are written in the booke. And thus you may

read, [As it is written in the booke of the Prophets, Acts 7.42.] in∣stead of as it is written by Amos in the booke of the Prophets. And Acts 13.40. [which is spoken of in the Prophets] that is, by Habbakkuk in the booke of the Prophets. And in all this I hope I have fully answered this great doubt, the mentioning whereof doth either shew your lit∣tle infight in Divinity, if you were not able to satisfie your selfe there∣in: or your great delight to wrangle, if you knew the answer to it.

3. You deny that the Apostle Paul alledgeth the prophecy of Isaiah to shew the generall conversion of the Jewes, after the conversion of the sub∣stituted Gentiles: for he saith not, (you say) and then all Israel shall be saved, but, and so all Israel shall be saved. But though he saith not [and then,] yet Paraeus tels you, that this, and more then this is under∣stood: for he saith there is an [Ellipsis] of the antecedent; a defect or leaving out of something that should have been spoken before. So that the full rehearsing of the Apostles minde herein had been thus. For I would not brethren, that you should be ignorant of this mystery: that blindenesse is in part happened to Israel, Ʋntill the fulnesse of the Gentiles shall come in: and then when the fulnesse of the Gentiles shall come in, the blindnesse shall cease, and so all Israel shall be saved. And doubtlesse this is the true meaning of what the Apostle hath more briefely uttered. And yet we doe not grant, [that the Apostle shewes no order and diffe∣rence in time,] because he saith not [and then] but [and so.] For the distance of time betwixt Israel's casting off, and calling againe, is exprest by the words [Ʋntill the fulnesse of the Gentiles shall come in:] without which or the like words in the premises, the word [then] in the conclusion had beene of little force: as the want of it after such a plaine marke and boundary of Israels blindnesse, is not con∣siderable; for seeing the Apostle saith, blindnesse is in part hapned to Israel, untill the fulnesse of the Gentiles shall come in, and adds presently after, and so all Israell shall be saved; and confirmes it too with a Prophecy which concernes the pardoning and purifying of the Jewes onely; who that calls his wits about him, can beleeve, that the Apostle meant neverthelesse, that blindnesse should never depart from that Nation? which doome your expounding of [all Israel] of none but of the called of Israel and of the Gentiles, doth necessarily put upon it. For by the words [and so all Israel shall be saved] you doe not understand a further calling of any, but the accomplishment of

the whole number of the beleeving Jewes and Gentiles formerly call'd: and therefore the blindnesse being to continue, untill the ful∣nesse of the Gentiles shall come in, and then (according to your opini∣on) the calling of men to salvation, to cease; it must needs follow, that in your sense, there is to be no other end of Israel's blindnesse, then the eternall condemnation and perdition of almost that whole Nation. Whose generall conversion, many of the Fathers, and the most and most learned men amongst Protestants and Papists doe acknowledge to be both plainely foretold here by St. Paul, and a∣betted by the Prophecy alledg'd out of Isaiah, which you grant to be the same in sense with the Prophecies before recited, and yet the want of this poore particle [then] must sway the scales on your side, against so many evident authorities of God and man. And seeing you prize your conceit so highly, you might very well have afforded us a paraphrase of the 25. and 26. verses of this Chapter; that so we might have knowne your meaning fully, and seene how you could make all St. Paul's words here suite with that mysticall sense which you take Israel in. But to say no more of a Text, which is one of the maine pillars of the Tenet you so much condemne, then [there∣fore the conclusion must be expounded according to the preceding words, that is, All Israel are the called of Israel, and of the Gentiles:] is to bring the Reader into a wood, or labyrinth rather, and there to leave him, to seeke his way out himselfe. For the preceding words are, that blindnesse is in part hapned to Israel, untill the fulnesse of the Gentiles shall come in; and the meaning of them (you say) is, All Israel are the called of Israel and of the Gentiles; and the conclu∣sion is, and so all Israel shall be saved: and the meaning of this also (you say) is, All Israel are the called of Israel and of the Gentiles. For the conclusion, you say, must be exponed according to the preceding words, that is, All Israel are the called of Israel and of the Gentiles. Auditum admissi, risum teneatis amici? is this to helpe or hinder the Reader in the understanding of the Apostle? And yet for all this stirre about [All Israel] 'tis not your distinction betwixt Israel and all Israel, that can prove the word [Israel] to be mystically taken. For besides that there is an apparent oppofition betwixt the Jewes and the Gentiles throughout this Chapter: and that the Israel which is to be saved, hath relation onely to the Israel that is before said to be in blindnesse (and not to the words, untill the fulnesse of the Gen∣tiles

shall come in, which are added to shew the distance of time be∣twixt the blinding and saving of Israel) besides all this, it is not ge∣nerally true, that [all Israel] is more then [Israel] seeing the word Israel] alone, is more often used for the whole Nation, then [all [Israel] is. Neither is it true that [all Israel] here, doth comprehend both Jewes and Gentiles; for he useth the universall note [all] in the last place, and not in the first; because all, none excepted, were to be converted, although all, none excepted were not to be blinded. And lastly, it is not true, that [all Israel] here is more then [Israel] here, for Israel to whom blindnesse is hapned in part, comprehends both the beleeving and unbeleeving Israelites, and consequently all Israelites, and although [all Israel] be more then the blinded, or not blinded part of Israel, that is, then Israel divisively taken, yet it is not more then Israel indivisively taken, then Israel to whom blindnesse is hapned in part, and in part not hapned: for thus Israel in the 25. v. is [all Israel] too, because it contains all beleevers & unbeleevers of the Jews together; although it be not [all Israel] as it is appli'd to the beleeving or unbeleeving Jews severally, and apart; and therfore in saying, that [all Israel] is more then [Israel to whom blindnes is hapned in part] you do say; that [all Israel] is more then all Israel: & though it be more then the beleeving or unbeleeving part of Israel; yet to argue thus from hence, all Israel, is more then the blinded part of Israel, therefore it comprehends the Jewes and Gentiles both: is just such an argument as this, all England is more then almost all Eng∣land, therefore it is England and Scotland too; or, all your wit is more then the greatest part of your wit, therefore it is your wit and your folly both. And whereas you say [that in this signification the proofe following in the cited testimony must necessarily be understood] you doe hereby closely endeavour to put the like mysticall meaning upon the words [Sion and Jacob] in Isaiahs Prophecie: but 'tis not the delivering of your meaning so darkely, nor the pressing of it upon the Readers beleefe with such an irrationall necessity, that will ought availe you. For [Sion] doth signifie in this place, the people of the Jewes, of whom the Deliverer, that is, Christ our Saviour was to be borne; and [Jacob] is never used but for the person of Jacob, or the posterity of Jacob: which last acception is the mea∣ning of it in this Prophecie; and how then shall the turning away of ungodlinesse from Jacob be understood, but of saving [all Israel]

the whole posterity of Jacob by calling them out of the blindnesse in which they are? And consequently this Prophecy also doth shew the Nationall conversion of the Jewes after the fulnesse of the sub∣stituted Gentiles is come in; or when the time comes in which tho∣rough the wonderfull deliverance of the Jewes, (not a part, as now) but) all that were left of the Gentiles shall together with them serve the Lord. But [these conjectures (you say) destroy one another, for if the calling of the Iews shall be after the fulnes of the calling of the Gentiles, then all the Gentiles that shal be left cannot be called through the wonder∣full deliverance of the Jews.] Thus no doubt you would have it, al∣though you cannot thus apprehend it; for I have before in a margi∣nall note, which you would take no notice of, (nor of some others which would have given good light to the reader in the totall dis∣covery of this truth) I have there, I say, as wel as he here distinguish∣ed betwixt the full number of the elect that were successively to be cal'd out of the Nations of the substituted Gentiles before the con∣version of the Jews: and the full calling of all unbeleeving Gentiles whatsoever at and through the extraordinary restauration and de∣liverance of the Jewes. Now to say that the Jews shall be converted after, or at the filling up of the full number of the elect of the substi∣tuted Gentiles, that are appointed to be call'd before, and at the Jews generall conversion (& before our Saviours comming, which shall be at the deliverance of the Jewes, not long after their calling, and even suddenly after their return) & that the Jews shall be converted before the calling and comming in of all unbeleeving Gentiles what∣soever, that are to be converted through their wonderfull delive∣rance at our Saviour's descending; is not to affirme, that all Gentiles shall be call'd to the Christian Faith before the Jewes conversion, and yet many of them left to be call'd through the Jewes delive∣rance; as any one, that is not more willing to have the truth mi∣staken, then to satisfie himselfe or others therein, may easily per∣ceive: For that the Christian Nations have beene the people of God in the Jewes stead, ever since the Apostles turned from them to the Gentiles, is knowne to all Christians that endeavour to know any thing; and that there are farre more Nations then these, that as yet embrace not the Christian Faith, experience at this day witnes∣seth. The comming in of all which Nations both call'd and uncall'd to make one Church with the Jewes, the Prophecies of Isaiah 66

at ver. 19. &c. and of Zech. chap. 14. at the 12. ver. &c. doe clearely prove to be through the wonderfull deliverance of the Jewes, from the destruction which these Nations shall endeavour to bring upon them, and God shall in a most terrible and marvellous man∣ner turne upon their owne heads: and that the Nations which are yet aliens from the Christian faith, shall not till that time become Christians (besides the great probability thereof) the foresaid Pro∣phecie of Amos doth manifest it. For by [the building of the Taberna∣cle of David] is meant the restoring of the Jewes; by [the Gentiles on whom Gods name is call'd] are meant the Christians; and by [the residue of men] are meant the Nations which shall not till then be call'd to the Christian faith: and of this comming in of all Gentile Nations together upon the foresaid deliverance of the Jewes, I doe indeed take [the fulnesse of the Gentiles] which St. Paul speaks of, to be understood. So that untill the fulnesse of the Gentiles shall come in; is, untill the time in which God hath appointed thus to bring in all Gentile Nations together, be neere at hand, be shortly to begin: then shall the Jewes be converted, that this may be effected: and thus the Apostle doth prophecie of the generall conversion of the Jewes and Gentiles too: and that Mr. Mede (whom you your selfe commend for a renowned Author did thus understand the Apostle you may see page 54 of his Commentaries on the Apocalyps: where affirming, that from the time of the Jewes rejection, the Church of the Gentiles hath beene taken into Israels roome, he saith, Eóque loco apud Deum tantisper habenda, dum veteri populo suo denuò misericordian consecuto, plenitudo gentium introierit; and indeede the Apostles own words in the 12. and 15. ver. of the same Chapter doe confirme this; for there he shewes, that as the fall and casting away of the Jewes, was an occasion of the conversion of the substituted part of the Gentiles; so their fulnesse, their receiving againe, should be an occasion of the comming in of all other Gentile Nations whatsoever. And though you say [that this last conjecture (to wit, touching the com∣ming of all Gentiles whatsoever through the deliverance of the Jewes) doth destroy a maine Tenet of the Millenaries, who say that the Jewes shall rule over all the Nations and hold them in subjection till the ••nd of the thousand yeares, and then these prophane Nations shall rise again in armes against the Jews,] it is onely spoken not prov'd: and though you will not beleeve God in all this; yet if you will beleeve what

long experience hath verified in others, you must needs beleeve this also. For why may not the Jews rule over them, that shall imbrace the same faith, and worship the same God with them: whenas one Gentile Nation doth thus rule over other Gentile Nations of the same beliefe? and why also may not those Nations fall away, and rise in armes against the Jews, at the end of the 1000. yeares, as the loosing againe of Satan? when as it is not onely ordinary for one Nation to rise in armes against another of the same faith, and many times against such as beare sway over them: but they who reject our Tenet doe hold too, that the Christian Church shall be farre more enlarged, and more flourishing, then ever it was since the preaching of the Gospel, and yet before Christ's comming even wholly fall away againe? and therefore you have onely slandered what by reason of the evidence of Gods word, and of common experience you could not possibly disprove. And yet you have not done, For [the greatest part of the prophecies (which shew the Jews prosperity after their returne) are exponed of the Christian Church (you) say in other passages of the new Testament.] Surely if there be no better passages in the new Testament to expound them so, then the prophecies of Amos and Isaiah are, there be none at all; as the rea∣der doth by this time, I thinke, plainly understand. But [Ier. 31.1. is exponed (you say) in 2 Cor 6.18. and Ier. 31.31. in Heb. 8.8 and ch. 10.16, 17. and Jer. 32. containes the same words with ch. 31.31. so doth that of chap. 33.6. and to the same purpose is that of chap. 50.19. and that of Ezek. chap. 34. concerning the gathering and feeding the sheepe, is exponed by our Saviour Iohn 10 11.16 and that of chap. 39. is correspondent with the prophecies of Ioel, whereof we spake before. and that of Zech. 10. is one with Ier. 23 6.8. and other that are handled before.] And what other were they? certainely you have not answered one of all these prophecies that are alledged to shew the Jews peaceable and prosperous condition after their returne. And the answers that you have made to them which concerne their re∣turne, doe leave the reader as doubtfull and unsatisfied, as your shuffling together of these prophecies here doth. For the first words which I have alledged, out of Jer. 31. are at the 10. ver. and not at the first ver. but this verse was quoted in the margent of your Bible in the 2 Cor. chap. 6. at the 18. ver. and that was enough to make you say, that the whole chap. of Jeremiah is meant of the

Gentiles: and yet the words in Jer. 31. at the 1. verse, are not the same with those in the 2 Cor. chap. 6. verse 18. and what if they were? what though that which is common to the faithfull in gene∣rall, (as that God should be their Father and their God; and they his people, Sonnes and daughters, and the like) be applied as well to the Gentiles as to the Jews, it will not follow from hence, that where God saith he will be a God to the Jews, and they shall be his people, he meanes in that place the Gentiles, and not the Jews; or the Jews and Gentiles both. And much lesse will it follow, that any thing which is prophecied as proper to the Jews in particular, or as opposed to other Nations, should yet be understood of other Nations. For doubtlesse, if such prophecies belong not to the Iews onely, no promises can be so properly, distinctly, and plainly made to any Nation, which can assure that Nation that they be∣long to it, and to no other. You say next [that the prophecy Ier. 31. at the 31. verse is exponed in Heb. 8. ver. 8. &c.] There indeed it is wholly repeated, but expounded it is not, unlesse the same prophe∣cy doth expound it selfe, which is to make it both the text and the comment: such poore shifts are you put to, whilst you had rather say any thing, to winne the unstable, or to hide the truth from the unlearned, then acknowledge it for a truth. And to whom did the Apostle alledge this prophecy, but to the Jews of whom it was spoken by the Prophet? and why did he alledge it to them, but to shew that Christ Jesus was the Mediator of the new Covenant, which God had promised to make with them, and that the ordi∣nances of the old Covenant, were by his death become voyd and unprofitable? that hereby he might at once establish the faith of the beleeving Jews; and, if it had been possible, have moved the whole Nation at that time to embrace the Covenant of the Gospel; of which this prophecy doth plainly witnesse they shall be one day partakers; even the whole house of Israel and Judah together. And as this prophecy cannot expound it selfe (and is indeed so plaine that it needs no exposition) so it doth no more expound the other prophecies (which you say, are the same with it) as it is repeated by the Apostle, then it doth as it is delivered by the Prophet. And they being all to be accomplisht to the Jews at the same time, at the restoring of their Kingdom, this prophecy is as much expoun∣ded by the others, as the others are by this, if not more. For where∣as

this containes spirituall benefits onely, those Jer. 32. at the 37. ver. &c. chap. 33. at the 6. ver. &c. and chap. 50. at the 19. ver. &c. doe containe spirituall and temporal benefits both: for they fore∣shew the Jews withall, their returne unto, and prosperity in their owne country; and so declare both where and when the new Co∣venant shall be made with them. It follows [and that of Ezek. 34. at the 12 &c. is exponed by our Saviour, Iohn 10. ver. 11.16.] These words of our Saviour you have before alledged as an exposition of the prophecy Ezek. chap. 37. at the 19. ver. &c. because our Saviour prophecieth of uniting two sorts of people, the Jews and Gentiles, into one Church, after the calling of the substituted Gentiles; and the Prophet of uniting the Kingdoms of Judah and Israel, which were one people, into one Kingdom againe in their owne land. And you will have our Saviour's words to expound this prophecy too, because our Saviour and the Prophet doe use the same Meta∣phor, to wit, the word [sheepe] to expresse men by. But the sheepe the Prophet speakes of, are the scattered Jews and none else: and the sheepe our Saviour spake of, were the Jewes impli'd in the words [of this fold,] and the substituted Gentiles, exprest in the words [other sheepe] and all Nations together intimated in the words [one fold:] for after the calling of the [other sheepe] the substituted Gen∣tiles, there shall be one fold and one shepheard, that is, one Church and Kingdome over all the world, under one King, to wit, Christ Jesus; and therefore when you can prove this prophecie in Ezekiel to be meant of Jewes, and Christians, and all other Nations, you may have some colour to say, that our Saviour's words Joh. the 10. doe expound it. And [that of chap. 39. is correspondent (you say) with the prophecies of Jeel &c.] And therefore it is not yet accom∣plished, for I have shewed before, that the prophecies cited out of I••el are not to be fulfilled til the great and terrible Day of our Savi∣ours comming, (to wit, that in the 2 chap. at the neere approach of that Day: And that in the 3. chap. partly immediately before, and partly at the very time of Christ's descending) and this prophecy of Ezek. doth so plainly declare the returne of the whole Nation of the Iewes to their owne land, none excepted; that you could neither prove it to be already fulfilled; nor deny that it shall be fulfilled; because God, who hath promised so to powre out his Spirit upon them, that he may no more hide his face from them,

hath therein promised both their conversion from sin, and continu∣ance in obedience. And [that of Zech. 10. at the 6. v. &c. is one (you say) with Jer. 23. at the 6.8. v.] you should have said at the 3. & 4. v. But doth it prove, that they are therefore fulfill'd already, be∣cause they have one meaning? because they were to be fulfill'd to the same people at the same time? then you may say too, that the Prophecies which concerne our Saviour's comming, or the day of Judgement, are already accomplished, because they foreshew the same thing. And thus it appeares by the three Prophecies which you have barely referr'd to three passages in the New-Testament, whereof the first is mistaken, the second the selfe-same Prophecie that is referred, and the third neither spoken of in the Text to which it is referr'd, nor of any affinity with it, in the contents thereof; by this I say, it appeares, that being unable to give a con∣siderable answer to any of these Prophecies, you had no other way to hold up your credit, amongst your friends, but by a sub∣tle pretending [that the greatest part of these Prophecies are exponed to their hands in the writings of the Apostles:] but whatsoever the rest may doe, I presume the learned of your opinion, will be asha∣med of the few and meane instances, which you have brought to make good your assertion: for doubtlesse by such references, with which you have answered these Prophecies, you may shun the force of any Argument, and expound any text of Scripture, as you list. Now in the last place you taxe me for [omitting the 12. and 13. ver. in the testimony of Jer. chap. 33. and for overslipping like∣wise the 18. and 22. ver.] But not one of these verses was in that part of the chapter, which I have cited; and therefore they were neither overslipt, nor purposely omitted; as you have purposely omitted in the 12. verse these words, [againe, in this place which is desolate, without man and without beast;] and in the 13. verse these, [and in the places about Jerusalem—shall the flocks passe againe un∣der the hands of him that telleth them] that so you might make way for your mysticall interpretation, in the entrance whereof you doe so sawcily flour at the glory of Christs Kingdome, saying [what? is this the glory of Christs Kingdome, that sheep shall lie in his Cities?] certainly the chiefest glory of Christs Kingdome is, that mercy and truth shall meet together; and peace and righteousnesse kisse each other: but yet the promised fertility and pleasantnesse of the

Land of Canaan, and the encrease and prosperity of man and beast upon it, shall help set forth the glory thereof also, seeing the glo∣ry of a Kingdome on earth doth as well consist in the abundance of outward and temporall blessings, whereby the evills that would come through want and povert are prevented; as in the abun∣dance of inward and spirituall blessings, wh••reby the evills that would follow upon riches and plenty are avoided: yea it is more glory for the servant of God to keep himselfe holy and righteous in the midst of prosperity and delight, then when there is a scar∣city of the creatures which conduce to the pleasure and welfare of his body. And whereas you say further, [that the Lord understands here the spirituall sheep of Christ, &c. as he expoundeth it, Ezek. 34. v. 31. Ye flock of my pasture are men, & I am your God.] You doe herein appa∣rently bely God; for although God doth in that chapter of Ezek. call the Jewes his sheep, and his flock; yet it doth not therefore fol∣low, that by [flocks] in this chap. of Jer. he understands men also, yea the words, which you have omitted doe cleerly shew, that this word is here to be taken properly, for why doth God say in the 12. verse; Againe in this place which is desolate without man and without beast, and in all the Cities thereof shall be an habitation of shepheards causing their flocks to lie downe; but to shew, that there should be againe an increase of men and of beasts in that land? and what doth God meane when he saith, in the 13. ver. that in the Land of Benjamin, and in the places about Jerusalem, and in the Ci∣ties of Judah shall the flocks passe againe under the hands of him that telleth them? Doth he meane that Ministers should tell their Con∣gregations, as Shepherds tell their flocks? or rather that there should be againe both flocks and men to looke to them, and to tell them as formerly they had done? and so the concealing of these words doth plainly witnesse against you, that you made the fore∣said impious flourish against your owne Conscience. And as you could not be ignorant, that by [flocks] here cattell are meant, and not men; so you had no ground in the Text, wherefore you should conceit that sheep shall lie in the Cities, as the inserting of the words [there even, &c.] into the Text doth declare: for the Lord saith, In this place—and in all the Cities thereof shall be an habitati∣on of Shepherds causing their flocks to lie downe. Whereby it is ma∣nifest, that Shepherds shall dwell in the Cities, but not that their

flocks shall have their folds there, but by the Cities where their fee∣ding shall be; and in that there shall then be Shepherds as well is the cities as in other places, it shewes what a great increase of cat∣tle shall then be; and besides who knowes not that cattell may be driven into Cities to be sold there (or for some other occasion, and so may passe under the hands of him that telleth them, in the cities themselves? But suppose that these words in Jer. were my∣stically to be understood, what would you gaine by it? when 〈◊〉〈◊〉 is expressely said, that for the Shepherds of these flocks shall be an habitation [in this place] that is, in the Land of Judea? and after∣wards more particularly in the Cities of the Mountaines, in the Ci∣ties of the Vale, and in the Cities of the South, and in the Land of Ben∣jamin, and in the places about Jerusalem, and in the Cities of Judah: doth not this prove, that these faithfull Congregations (if the Prophecie were to be mystically taken) must needs be Inhabitants of Judea, and not of other Countries? And yet you can shew no reason, wherefore we should take spirituall promises in these Pro∣phecies for spirituall blessings, and not temporall promises for tem∣porall blessings: and must we thinke neverthelesse, that when God saith, I will strengthen the house of Judah, and will save the house of Joseph, and I will bring them againe to place them, and they shall bee as though I had not cast them off: And I will cause you to dwell in the Cities, and the wastes shall be builded, and the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by, and they shall say, This land that was desolate, is become like the garden of Eden, and the waste and desolate and ruined Cities are become fenced and inha∣bited. And I will cause the showre to come downe in his season, then shall be showres of blessing, and the tree of the field shall yield her fruit, and the Earth shall yield her increase, and they shall be safe in their land, and shall know that I am the Lord when I have broken the bands of their yoke, and delivered them out of the hands of those that served themselves of them: and they shall no more be a prey to the Heathen, neither sh•••• the beasts of the Land devoure them, but they shall dwell safely, and 〈◊〉〈◊〉 shall make them afraid. Must we thinke, I say, that in these and such like promises God hath the same meaning as he hath, where he saith, I will cleanse them from their iniquitie whereby they have sinnes against me: and I will pardon all their iniquities whereby they have sin∣ned against me, and whereby they have transgressed against me. And is

those dayes and in that time the iniquity of Israel shall be sought for, and there shall be none, and the sinnes of Judah, and they shall not be found, for I will pardon them whom I reserve, I will sprinkle cleane water up∣on you, and ye shall be cleane from all your filthinesse, and from all your Idols will I cleanse you, and I will put my spirit within you, and cause you to walke in my Statutes, and you shall keepe my judgements and doe them? Hath God in those first promises the same meaning that he hath in these last? then shew us how wee shall know, when God doth make a temporall promise, and when not; if the former pro∣mises be not to be understood of outward and temporall blessings, as well as the last of inward and spirituall blessings: for sure it is not the manner of the Holy Ghost to obscure what is plainely de∣livered, but to explaine what is obscurely reveal'd. But in the 18. and 22. verses of the 33. chap. of Jer. [the perpetuity of sacrifices and Levites (you say) is promised as plainly, as the Throne of David, whereupon (you demand) shall in the last dayes the meat offerings, and burnt offerings, and the house of Levi be restor'd, &c?] This is indeed your palmarium argumentum, your maine ••ort, your principall Ar∣gunent: by which doubtlesse you suppose, that you have stopt our mouthes for ever, and given the Millenarian Tenet a mortall blow, an irrecoverable wound. But what thinke you? If Adam had not fell, and so sinne had not entred into the world; should there not have been eating and drinking, buying and selling, Judge∣ment and Justice, marrying and giving in marriage? you will not deny it: and might there not also have been offerings and sacrifices made unto God; as of incense, in token of Gods hearing and be∣ing delighted with their prayers: and of the best of their fruits, and of their cattell, in token of mens praising of, and thanksgi∣ving unto God for the increase of them? doubtlesse there might. And what hinders then, that in the Kingdome of the second Adam, there should not be such sacrifices offered also? For as it is not the use but the abuse of the foresaid actions, that makes a King∣dome to be accounted more or lesse carnall and voluptuous: so nei∣ther is it the offering of a materiall sacrifice, when requir'd and as requir'd, but the superstitious invention of man, that makes the worship of God a carnall and sinfull worship; and the carelesse and cold performance of a prescribed worship, that makes men carnall and sinfull worshippers. But you will say, are not then sa∣crifices

crifices abolished by the death of Christ? hath not the substance swallowed up the shadowes? true, they are ceast in regard of that end to which they were formerly us'd: they can no longer shew, that Christ shall come to suffer againe, (and therefore the place where alone they could be offer'd, and the people by whom alone they could be offer'd, are both forsaken, the Temple is destroy'd, and the people scatter'd) but seeing the Prophets have frequently declar'd, that at our Saviours appearing, the City and Temple shall be rebuilt, and the people and Priesthood restor'd; why should wee not thinke, that as sacrifices of prayse and thanksgi∣ving may againe be required, so other sacrifices may also? but how? surely not as in time past, to shew what Christ should doe for sin∣ners, but to witnesse to the generations then to come, what he hath done for sinners, or perhaps to be a testimony of the publick acknowledgement of, and repentance for sinne. For whereas it is said, Heb. 10. at the 18 vers. Now where remission of sinnes is, there is no more offering for sinne: it is to be understood in relation to Christs satisfaction for sinne, who by one offering hath perfected for ever them that are sanctified: and shall appeare againe the second time, unto them that looke for him, without sinne unto salvation; that is, without sinne any more to be imputed unto him, whereby he should be constrained to lay downe his life againe for sinners; so that it is as if the Apostle had said, where remission of sinne is already pro∣cured through the death of the Mediator, there is no more offering for sinne by way of satisfaction, or as representing any satisfaction againe to be made: but yet there may be offering for sinne by way of signification, and manifestation of an atonement formerly made, or at least of publike confession of, and repentance for sinne. And why then should the restoring of this thing amongst the rest, give distaste to any, and (upon a groundlesse mistake of being restored at types of a Mediator to suffer for sinne, which were to offer them ac∣cording to the Law) become an occasion of rejecting so many other things yet to be fulfilled: as namely, the calling and restoring of the Jewes, the rebuilding of their City and Temple, the making of their Land more fruitfull then ever, the descending of Christ to deliver them from their enemies and to reigne over them, and the com∣ming in of all Nations to worship God with them? all which are so plainely and so often foretold; that for my owne part, could I

give my selfe (much lesse another) no satisfaction in this particular about sacrifices onely: I should yet thinke it should be done, because God hath said it; though I knew not to what end and purpose, ra∣ther then thinke that the things before mentioned, should not be properly fulfilled, which as they are frequently foretold, and that as well distinctly and by themselves, as together with this; so also they are so clearely foretold, that it is not possible any thing should be more plainely spoken. And thus I have given my Judgement in this matter, which I submit to the whole Church of God, ho∣ping not to be censured for that, which the importunity of an ad∣versary hath put me to, who presuming that the Prophecies touch∣ing the restoring of sacrifices, are altogether uncapable of a proper Interpretation, doth (because they are conjoyned and mixed with the others after the same straine, as he saith) hereupon take occasion to wrest all other Prophecies to a mysticall meaning.

The marginall note page. 30.

The words in the 15. chapter of the Acts at the 14. ver. upon which the prophecy of Amos is inferred, are taken by D^r Mayer, to be meant of the song of old Simeon, and not of the former speech of Simon Peter.

M^r Petrie's Answer.

Is there not a difference twixt Simeon and Simon? James nameth Simeon, and not Simon: wherefore not without reason it may be thought, that he meant old Simeon, especially seeing Luke is the writer of both bookes; and if the words of Simeon doe hereunto agree more then the words of Peter, who should doubt that James spake of him? where∣fore consider the words of old Simeon. Luke 2.30. It is said of him, not onely that he was a just man and devout, waiting for the conso∣lation of Israel, and the Holy Ghost was upon him, but likewise, It was revealed unto him by the Holy Ghost, that he should not see death before he had seen the Lord Christ, and he came by the Spirit into the Temple. All which particulars serve very much to pur∣chase credit unto his testimony, who saith: Mine eyes have seene thy sal∣vation, which thou hast prepared before the face of all people, a light to lighten the Gentiles, and the glory of thy people Israel. Wee may see that he declares there the fulfilling (at that time) of the prophe∣cy of Isa. 49.6. And he said, It is a light thing, that thou shouldst be my servant, to raise up the Tribes of Jacob, and to restore the pre∣served

of Israel: I will also give thee for a light unto the Gentles, that thou maist be my salvation unto the ends of the earth: and cha. 52.9. Breake forth into joy, sing together ye waste places of Jerusalem: the Lord hath made bare his holy arme in the eyes of all the Nati∣ons, and all the ends of the earth shall see the salvation of our God. To the same purpose is chap. 60.1.3.19. and chap. 62.1, 2.11. where wee see the faithfull are bidden rejoyce at the comming of Christ; and so did Simeon, when he saw him: Christ is called the salvation of the Lord, and Simeon speaking unto God, saith of Christ, my eyes have seene thy salvation: the Messiah is called a light unto the Gentiles into all the ends of the earth, and Simeon saith, which thou hast prepared before the face of all people, a light to lighten the Gentiles: Christ is called the glory of Sion and Jerusalem; and Simeon saith, Christ is the glory of thy people Israel. And so by the testimony of old Simeon (which is approved and registred by the Spirit of God) these and the like prophecies should not be restricted unto the second comming, but were in part fulfilled at the first comming of Christ, and therefore also all that followes in that long-tailed note is a frivolous discourse, as we may see by the unanimous consent in the true worship of God, betwixt the Jewes and other Nations in the same 15. chapter of the Acts, where the Jewes and Gentiles conveene in the generall Synode, howbeit the odds con∣tinue betwixt the obstinate both Jewes and Gentiles on the one part, and the seed of Abraham, beleevers both Jewes and Gentiles on the other part, both in their opinion and practise of religious duties.

Reply.

Whether St. James meant Peter, or old Simeon, I left it as doubt∣full; and your maine reason touching the [difference twixt Simon and Simeon,] is of no force to decide the Question. Seeing Peter is (in his 2. Epist. 1. chap. at the 1. ver.) according to divers readings in the originall, call'd both Simon and Simeon; as you may see in the editi'on of the New Testament with Stephanus, Scaliger's and Casaubons notes, printed London 1622. And Casaubon, who was as confident that he Apostle meant Peter, as you are, that he meant old Simeons feared not to say, in his note on the 14. ver. of this chap. of the Acts, that your opinion in this matter, is an ancient error grounded on the diversity of writing this Name. His words are, Simeon hic voca tur, qui alibi Simon dicitur, quae diversitas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fecit, ut magno errore existimarint quidam êveteribus non

Petrum hic intelligi, sed Simeonem—verum errasse eos qui ita senserunt, notius est, quàm ut longà refutatione opus habeat. And doubtlesse if the Apostle had meant old Simeon, he would not have said, Sime∣on hath declared how God at first did visit the Gentiles. But that God would first visit the Gentiles. For Simeon shewed onely, that they should be cal'd, and not that they were cal'd, and therefore the Apostle's words [how God at first did visit the Gentiles] having re∣lation onely to the actuall performance of it by Peter, who had told in what manner God had by him begun to visit them, must needs be understood of Peter, and not of Simeon, who onely pro∣phecied, that it shou'd be done. And yet if it had been meant of old Simeon, it would have made the more with me: seeing the word [first] alone compared with the order of Simeons words, [a light to lighten the Gentiles, and the glory of thy people Israel] had plain∣ly shewed, that a substituted part of the Gentiles should be cal'd, before the Nationall conversion of the Jewes. From this you pro∣ceed to shew, that Simeon spake by the inspiration of the Holy Ghost, which no Christian can doubt of: and then repeating the prophecy, you say. [Wee may see that he declares there the fulfilling (at that time) of the prophecy, Isa. 49. ver. 6. and chap. 52. ver. 9. and chap. 60. ver. 1.3.19. and chap. 62. ver. 1, 2.11.] How? at that time? certainly amongst prophecies touching the same thing, one may be more plainly delivered then another, and so may give some light for the true understanding of the other. But to say that one prophecy doth shew the fulfilling of another, is a ridiculous un∣truth: seeing it is not the prophecying of the same thing, but the actuall performance of it, that shews the fulfilling thereof. And therefore Simeon who prophecied of the calling of the Gentiles, and restoring of the Jews, as well as Isaiah, could not herein declare the fulfilling (at that time) of Isaiah's prophecies; unlesse you can prove, that to foretel what should be done, is to declare what was done. And thus Simeon's words which you have alledged to prove that Isaiah's prophecies were then fulfilled, doe indeed most evident∣ly shew, that they were not fulfilled. And the reasons which you bring to confirme your doctrine, are as meane, as the doctrine is maimed. For [the faithfull (say you) are bidden to rejoyce at the com∣ming of Christ; and so did Simeon when he saw him.] No doubt but the faithfull, that saw Christ when he was come, did rejoyce that

he was come, and so did the faithfull too before Christ's comming, and before Isa. prophecied, rejoyce that he should come: for Abra∣ham, saith our Saviour, saw my day and rejoyced. Yea this was a thing ever performed by the Saints from the beginning of the world. But yet it is not exprest in the text, that Simeon rejoyced; neither doth the Prophet in any of these texts which you have cited bid the faith∣full rejoyce at the comming of Christ, but chap. 52. at the 9. ver. he calis to the waste places of Jerusalem to breake forth into joy—for the Lord, saith he, hath comforted his people, he hath redeemed Jerusalem: Where the Prophet useth the like forme of speech, as Zacharias doth in his prophecy, Luke. 1. ver. 68. &c. And therefore Zacharias spea∣king in the preter perfect tense. Blessed be the Lord God of Israel. for he hath visited and redeemed his people, doth no more prove that Israel was then redeemed (for which purpose you have before alledged it page. 8.) then this prophecy of Isaiah doth, that it was redeemed when Isaiah prophecied. And in confessing, that this prophecy of Isaiah (which agrees so well both in matter and forme with the first words of Zacharias) was not fulfilled before Christ's first comming, you doe as good as confesse, that it is not to be fulfilled til his next comming. For seeing the Prophet cals to the waste places of Ierusa∣salem to rejoyce, and speakes of God's redeeming Jerusalem, as well as of comforting his people; it is manifest, that this prophecy can∣not be fulfilled, til the city it selfe be againe restored, as is implyed in our Saviour's prophecy, Luk. 1. ver. 24. and exprest, Jer. 31. ver. 38. and Isa. chap. 60. and 62. and in many other places. This is your first parallell, for which you had no ground in the text. The rest are these. [Christ is called the salvation of the Lord; and Simeon saith, My eyes have seene thy salvation. The Messiah is called a light un∣to the Gentiles: and Simeon saith, a light to lighten the Gentiles; Christ is called the glory of Sion, and Jerusalem; and Simeon saith, the glory of thy people Iseael.] And will it follow from this, that Isaiah's prophe∣cies were at that time fulfilled? surely no more then it will, that they were fulfilled when Isaiah spake the same words, but this will follow, that these texts of Isaiah and Simeon's prophecy are one in their contents; and that thefore Simeon's words doe no more shew, that Isaiah's prophecies were fulfilled at Christ's first comming, then Isaiah's doe, that Simeon's prophecy was then fulfilled. Which doe Indeed shew that Christ is to be [the glory of his people Israel] at

his next appealing, and not before. For seeing to be the glory of his people, implies a greater happines to belong to the Iews of whom the Redeemer came; then to the Gentiles, to whom he is said to be a light; is it likely that this should be fulfilled, when now and then a Jew should seeke God amongst the Gentiles, or rather when the Gentiles in generall should seeke God amidst the whole Nation of the Jewes? or rather I say when (as Isaiah speakes) the Tribes of Iacob shall be raysed up, and the preserved of Israel restored; when they shall come from the North, and from the West, and from the land of Sinim. When the waste and desolate places, and the land of their destruction shall be even now too narrow by reason of the inhabitants, and they that swallowed them up shall be far away. When the Lord shall feed them that oppresse them with their owne flesh, and they shall be drunken with their owne blood, as with sweet wine, and all flesh shall know, that the Lord is their Saviour, and their Redeemer, the mighty one of Jacob. When the glory of the Lord is risen upon Sion, and the Gentiles shall come to their light, and Kings to the brightnes of her rising. When the abundance of the sea shall be converted unto her; and the forces of the Gentiles shall come unto her. When the multitude of Camels shall cover her, the Dro∣medaries of Midian and Ephah, and all they from Sheba shall come, and shall bring gold and incense, and shew forth the praise of the Lord. When all the flocks of Kedar shall be gathered together unto her, and the Rams of Nebaioth shall minister unto her, when they shall come up with acxcep∣tance on God's altar, and God shall glorify the house of his glory. When the glory of Lebanon shall come unto her, the firre tree, the pine tree, and the boxe tree together, to beautify the place of God's Sanctuary; and when God shall make the place of his feet glorious. When the Nati••n and King∣dom that will not serve Sion shall perish, yea shall be utterly wasted. When violence shall no more be heard in her land, wasting nor distruction with∣in her borders, but she shall call her walls salvation, and her gates praise. When the Gentiles shall see her righteousnes, and all Kings her glory, when she shall be called Heph-Zibah' and her land Beulah. In a word, when the Jewes shall be cal'd, The holy people, The redeemed of the Lord: and Sion shall be called, Sought out, a City not forsaken. When the time comes wherein all this, and much more (which is revealed in the chapters of Isaiah cited by you) shall come to pass•••• them and not til then shall our Saviour declare himselfe, to be the glory of his people Israel, as Simeon hath foretold. And so by the testimony of these

prophecies, that part of Simeon's prophecy, which concernes the glory of the Jewes, is to be referred wholly to our Saviour's second comming; when as well [the residue of men] the Gentiles, that are yet uncal'd, as the Gentiles [on whom God's Name is already cal'd] shall all goe up to worship the Lord at Ierusalem: shall all seeke salvation amongst the Iewes, and not the Iewes amongst the Gentiles: And therefore when the Iewes and Gentiles shall be so united, as these and many other prophecies doe foreshew; there is to be no disagree∣ment at all betwixt the Iewes, or betwixt them and any other nation in the practise of religious duties. Which thing too this marginall note doth so clearely prove out of the prophecy of Amos alledged by S••. Iames, that you could make no better reply to it, then to call it a long tailed note, and a frivolous discourse. And whereas, you say [that there was an unanimous consent in the true worship of God, be∣twixt the Jewes and other Nations, when they did conveen in the gene∣rall Synode Act. 15.] Surely there was not one whole City, and much lesse was there any one Nation of the Gentiles, at that time converted. And if a few Turks should become Christians, you might as well infer from this, that there were an unanimous consent in the worship of God betwixt Christians and the Turkish Nations: as you can conclude from that meeting or from all that were then converted, that the Jewes and (any, much lesse all) other Nations were united in the true worship of God. And indeed the uniting of the Jewes and Gentiles into one Church, so often and so plainly foretold by the Prophers, and confirmed by our Saviour Ioh. 10. ver. 16. is not of some Jewes and Gentiles onely, as it was in the first dayes of the Gospel: nor of some Nations of the Gentiles and a few Jewes, as it hath been since the conversion of the substituted Nations of the Gentiles; nor of all the Jewes and some Gentiles, as it was un∣der the Law; nor of all the Jewes, and a part of the Gentile Na∣tions: but of all the Tribes of the Jewes, and all the Nations of the Gentiles.

The marginall Note.

But it matters not much, which of the two is here spoken of; for seeing the Prophet doth plainly shew a future restoring of the Jewes; and yet the intent of the Apostle was onely to prove, that God had then cal'd the Gen∣tiles: it cannot otherwise be, but that the words [after this] in the pro∣phecy, being applyed to the foresaid visiting of the Gentiles by the

preaching of the Gospel must needs conclude, that the extraordinary re∣stauration of the Jewes foreshewne by the Prophet, was to follow the cal∣ling of the Gentiles, then begun by the Apostles.

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.

The Marginall note.

And consequently, that the Jewes endeavour to hinder the growth of the Gospel (1. Thess. 2.14.15.) was a sure proofe of the conversion of the Gen∣tiles, & their owne rejection, who unto the death of Christ were the peculiar people of God, & not wholly cast off, until by their wilful unbeleife, they forced the Apostles to turne from them to other Nations (Act. 13.44, 45, 46.) to whom God had not formerly revealed himselfe, & therefore could not at that time be said, [to returne] unto the Gentiles, whom he had but then receiv'd ne, not to the Jewes, whom he had then (and not til then) quite forsaken. So that if we consider the [Returning] of God here mention'd in the prophe∣cy, to be appliable only to the Jews, to whom alone God had so long before made himselfe known: & yet that the Jews were shortly after the calling of the Gentiles, quite forsaken, we must needs grant, that their great happines here foretold hath not been yet injoyed, but shall be, when the fulnesse of the succedaneous Gentiles is come in. And wherefore did the Apostle change the Prophet's [in that day will I raise up] into [After this will I returne and build?] wherefore, I say, did he, or rather the Holy Ghost in him, make choyce of this paraphrase in place of the text, if not of purpose to make that which hath been said, the more plainly appeare? to wit, that the day of the Jewes deliverance, is to await the accomplishment of the surroga∣ted Gentiles vocation. For though this consolatory prophecy, according to the order of the things revealed to the Prophet, hath relation only to a foregoing judgement denounced against the Jewes, yet it is not therefore

misinforred here by the Apostle, as a subsequent too of the anticipated con∣version of the Gentiles: and that because the very same time, which we fore appointed by God, for the excecution of that punishment upon the for∣saken Jewes, was also fore appointed by him, to be the time for the promul∣gation of his mercy, towards the substituted Gentiles: as these next words [that the residue of men might seeke after the Lord, and all the Gentiles upon whom my Name is cal'd] doe most clearely intimate. For what is meant by [the residue of men,] but the remainder of those Nations, which are not to be converted, til the foresaid redemption of the Jewes? (their redemption I say, as well out of all countries into which they are scattered, and from all Nations amongst whom (as was foretold) they have been sifted (so many hundred yeares) as from all their sinnes, which moved God to use such severity towards them. And what by [the Gentiles on whom Gods Name is cal'd] but the remnant of those Na∣tions, which are now already (or shall, if any more shall) while David's Tabernacle lies waste, become the people of God in the hardned Jewes stead? So that this prophecy doth as well prove a profession of the Gospel, by a great part of the Gentiles, before the Jewes deliverance, and in the time of their blindnesse, as by all that are left of them afterwards. For, that by a people [on whom God's Name is cal'd, or, which is called by God's Name,] is to be understood, a people belov'd of God, and cal'd out from other Nations to serve him, (as the Jewes were heretofore, and as Christians are now) I thinke none will deny: or that [by the resi∣due of men, and all the Gentiles upon whom God's Name is cal'd,] all other Nations besides the Jewes, are meant. And was there then ever as yet such an unanimous consent in the true worship of God, betwixt the Jewes and all other Nations as is here foretold? surely never betwixt them and any one Nation: No, nor long betwixt themselves. And (the more the pity) no lesse odds hath a long time been, and stil is amongst Christian, both in their opinion and practise of religious duties. Vide Commenta••••∣omum Apocalyp. partem primam de sigillis pag. 55.56.

M^r Petrie's Answer.

This is meere cavilling. Before the calling of the Gentiles was not God averse from them, and they from him? and therefore when he looked grati∣ously upon them, he is truely said to returne unto them. Againe in the words of Amos immediately preceding wee see that the Lord was offended with Israel, and when he sent the salvation of God, and glory of Israel among them, it may be as truely said, that he returned unto them. Third∣ly,

it is often in this note repeated, that he had quite forsaken the Jewes: but the Apostle cannot suffer this phrase, Rom. 11.18. Hath God cast away his people? God forbid, for I also am an Israelite, &c. but more of this purpose thereafter.

Reply.

This is meere carping; for to [returne] doth necessarily imply a former abode in that place, or among that people, to which the returning is; or a former possession of that thing, which doth re∣turne. For can it be said, that you are returned to a place where you never were before? or could Nebuchadnezzar have said, I lift at mine eyes unto Heaven, and mine understanding returned unto mee: if he had not been formerly endued with understanding? It is not a sufficient reason therefore to prove that God did returne unto the Gentiles, when he look't graciously upon them [because he was before their calling averse from them, and they from him,] unlesse it can be shew'd withall, that God was sometime before that averse∣nesse, not averse from them. And whereas you say further [that in the words of Amos immediately preceding, the Lord was offended with Israel, and when he sent the salvation of God and glory of Israel among them, it may (be truly) said, that he returned unto them.] If you had said, and when he shall raise up the Tabernacle of David, that is fallen, and close up the breaches thereof, &c. he may be truly said to return unto them; you had said the truth: for the Prophet saith it is this, and not the first comming of our Saviour, that declares Gods returne to Israel after the full accomplishment of the wrath before denounc't against it, which wrath had not wholly seized upon them; untill Judah and Benjamin were dispersed also at the destruction of Jerusalem by the Bomans: and before this the Apo∣stles were turned from the Jewes to the Gentiles, so that God had then ceased to be their God, as our Saviour had said, Matth. 21. ver. 43. and therefore when he shall againe become their God, as he hath foretold he will, at the rebuilding of Davids Tabernacle, then shall this [Returne.] the Apostle speaks of, be fulfill'd unto them: for as God cannot be said to returne to a people in respect of a donation of outward and temporall blessings, unlesse they be first taken from them; so neither can he be said to returne to a people in respect of a participation of inward and spirituall bles∣sings, unlesse they be first depriv'd of the meanes of salvation, which

formerly they enjoy'd. And it is very remarkable here, how wa∣vering you are both in your interpretation and application of God's [Returning] mention'd by the Apostle: for first you un∣derstand it of Gods returning to the Gentiles, in calling them by the preaching of the Gospel, and presently after you understand it of his returning to the Jewes, in sending Christ among them; of whom neverthelesse, you have hitherto deny'd, that this Pro∣phecie doth speake. But I have said that the Jewes were [quite for∣saken] and [the Apostle (you say) cannot suffer this phrase, Rom. 11. ver. 1. Hath God cast away his people? God forbid, &c. And yet the same Apostle in the same ch. at the 15. ver. saith, If the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? and ver. 32. For God hath conclu∣ded them all in unbeliefe, that he might have mercy upon all: and was not the Nation of the Jewes quite cast off, when all the Tribes were thus concluded in unbeliefe? or will you say, that they have still continued the people of God under the Gospel, as well as un∣der the Law? if you will not, you must needs grant, that the Na∣tion is quite forsaken, quite cast off; although not so forsaken, not so cast off, as never againe to be received to mercy; although some particular Jewes be not cast off, as some particular Gentiles were not secluded before Christs comming. And thus having ma••e a shift to passe through almost halfe this note, you leave the Rea∣der in the briars, and step over all the rest, as too rough for your handling.

Israel's Redemption.

And yet there want not some, [ 30] who by the words [All Israel] in the 11. of the Romans, understand onely the Church of the Gen∣tiles, to which some of the Jewes should be united: but if the ob∣vious and simple meaning of the 28, 29, 30, 31, and 32. verses fol∣lowing, will not suffice to discover the weaknesse (that I say not wilfulnesse) of this interpretation; yet surely to any man that is not without reason, the reasons which Wendelinus (in the 19. chap. and 2. Section of his naturall contemplations, at the 391. page) brings to the contrary, will give abundant satisfaction. For first the Apostle doth apparently distinguish the Jewes from the Gentiles, by the word [Israel] when he saith, that blindnesse is in part hapned to Israel, untill the fulnesse of the Gentiles be come in. And

therefore I much doubt, whether he would in the very next line, by the same word indifferently comprehend both Jewes and Gen∣tiles: especially seeing the Israel that is to be sav'd must needs have relation to the Israel, that was before said to be in blindnesse. And then too, what is become of the mystery here spoken of, if the words, And so all Israel shall be saved, should not signifie such a con∣version of the Jewes, as must follow the vocation of the Gentiles? for that some particular Jewes were at that time to be gathered to the Church, they knew before, seeing many such were then a∣mongst them, some of which did first conveigh the Gospel to them. And therefore in my judgement, those Divines deale most sincerely with the text, who acknowledging the literall sense thereof, doe send us to that of Isaiah in his 66. chap. at the 8. ver. as to a plaine proofe of this opinion. Who (saith he) hath heard such a thing? Who hath seene such things? shall the earth be made to bring forth in w 1.8 one day, or shall a Nation be borne at once? for as soone as Sion tra∣velled she brought forth her children. Where the wonderfull and un∣heard of conversion of a whole Nation at once (such as never hap∣ned to any Nation of the Gentiles) together with the expresse mention of Sion, and the evidence of the following verses should, me thinks, be motive enough to make any impartiall Reader un∣derstand this Prophecie of the Jewes; which yet implies not so much a returne of the whole Nation to their Countrie as to their God, and therefore could not be fulfill'd by the returne of a part of them from Babylon; at which time too, the Kingdome of God, (that is, the true worship of God, the meanes by which that King∣dome is obtain'd) was amongst them onely, but hath since (accor∣ding to our Saviours Prophecie in the 21 chap. of Matth. at the 43. ver.) been taken from them: and shall againe according to this, be suddenly and extraordinarily restor'd unto them: as Joel also before intimated, by the plentifull distribution of Gods Spi∣ritin the last dayes.

Mr. Petrie's Answer.

All this Section fights against vaine imaginations: for (as it is said) by all Israel we understand not the Gentiles onely, but the seed of the Promise, that is, the faithfull Jewes, and others in all Nations. As for that Prophecie, Esa. 66.8. was it not fulfill'd truly (albeit not fully) when the believing Church travelled, and brought forth so great multi∣tudes

in one day, as may be called a Nation, as 3000. and 5000. con∣verted in a day. Act. 2.41. and 4.4. and the people with one accord gave heed unto these things, which Philip spake, and they who all had gi∣ven themselves unto Simon Magus from the least to the greatest, belle∣ved and were baptized both men and women, chap. 8.6. and chap. 19.17.18. this was knowne unto all the Jewes and Greeks dwelling at Ephesus, and feare fell on them all, and the name of the Lord Jesus was magnified, and many believed, and ver. 20. so mightily grew the word of God and prevailed, not onely at Ephesus, but al∣most throughout all Asia, ver. 10. and 26. besides many other pas∣sages, and other great and miraculous conversions, whereof wee reall in Ecclesiastic all Histories. So that what was a wonderment unto Esa. 〈◊〉〈◊〉 the faithfull in his time (who hath heard such a thing!) hath been truly done many a day before these our dayes, the evidence whereof 〈◊〉〈◊〉 thinks, should be motive enough to make any partiall or unpartiall Re••∣der understand that Prophecie generally; and so much the rather that (by this Author's owne confession pag. 33.) it implyeth not so much the returne of the whole Nation to their Country, as to their God: it is cer∣taine, it was in part fulfill'd at their returne from Babel: for then they reared up their walls, they planted Vineyards, &c. but it is a grosse opi∣nion to thinke, that all the particulars of these Prophecies should be f••d∣fill'd (in a proper acceptation of the words) at one and the same junction of time: and it is as vaine to thinke, that that Prophecie of Joel a••∣cerning the plentifull powring downe of the Spirit could not be fulfilled by the accomplishment of our Saviours Prophecie, Matth. 21.43. There is no dependance of this Prophecie on the words of Joel, and every one who hath eyes may see, that our Saviour speakes not there of the tem∣por all Kingdome of the Jewes, but of the Gospel, seeing he calleth it the Kingdome of God, and he saith, It shall be taken from them, and another Nation shall bring forth the fruits of it: their temporall Kingdome 〈◊〉〈◊〉 taken from them already; and these last words cannot be understood of any temporall Kingdome: neither were these Romans who destroyed ••e∣rusalem, more devoute then the stubborne Jewes.

Reply.

As the last part of the note, so the first part of this Section was too strong for your pallet, and therefore it was high time for you, to cry out, [all this Section fights against vaine imaginations,] of which kind of answers you have a very pregnant fancie. But as vaine

as they are, they have made the greatest Scholars in Chri∣stendome to confesse, that a generall conversion of the Jewes is here foretold by the Apostle; and to deny, that no more but a partiall and successive conversion of them with the Gentiles, throughout the whole time of the Gentiles calling, is here meant, as you would have the Apostle understood. For I would not Bre∣thren that ye should be ignorant of this mystery, &c. saith St. Paul, what? was it a mystery, that some Jewes were then joyn'd with the Gentiles in the Church of Christ? or shall we thinke, that the Apostle would admonish them not to be ignorant of that which they could not be ignorant of? to wit, that some Jewes as well as the Gentiles, were then to be converted: No doubtlesse, but to be mindfull of that which being a mysterie they were ignorant of, untill he had now reveal'd it unto them; to wit, the conversion of All Israel, of the whole Nation when the fulnesse of the Gentiles should come in. And as I have before shewed, that Israel here is pro∣perly to be taken, so I dare say, that you cannot alledge any text of Scripture, that will justifie the mysticall acception of it, if it be throughly scan'd. And whereas you say [that the Prophec••••, Esa. 66. ver. 8. was fulfill'd truely (albeit not fully) when the believing Church travelled, and brought forth so great multitudes in one day, as may be call'd a Nation, as 3000. and 5000. Acts 2.41. and 4. ver. 4. and chap. 8. ver. 6. and chap. 19. ver. 10.17, 18.20.26. besides o∣ther great and miraculous conversions, whereof we read in Ecclesiasticall Histories;] Certainly your application failes you very much. For first the Prophet speaks of the conversion of a whole Nation, not of halfe a Nation; and much lesse of so small a number, as you (to maintaine your cause) would perswade us to take for a Nati∣on. Secondly, he speaks but of one Nation (to wit, the Nation of the Jewes) and not of the Jewes and Gentiles both; as you in these instances doe interpret him. Thirdly, he speaks of Sions travelling, when she should returne from her unbeliefe (as the contempora∣ting Prophecies in the same chapter doe shew) and not before she fell into unbeliefe; as the conversion of the Jewes which you men∣tion, was. And fourthly, the conversion he foreshewes, is to be so sodaine, that it is said to be performed [at once] which connot be affirmed of a conversion of my ordinarie continuance, and how then can it be affirmed of a conversion of so many yeares and ages,

as you understand it of, in applying it to the whole time under the Gospel? For suppose that a great summe of mony were to be paid to you [at once] would you give the creditour leave to make this construction of it, that it was to be paid by him and his heirs, to you and your heires, untill it were all paid? doubtlesse you would not: and yet as if all the time betwixt Christs first and se∣cond comming, were not time enough to be understood by [one day, and at once] you tell us too [It is certaine, it was in part ful∣fill'd at their returning from Babel, for then they reared up their walls, they planted Vineyards, &c.] Who ever heard of such a large [at once?] of an [at once] to begin at the deliverance of the Jewes from Babylon, and to continue to the next appearing of Christ? what? could the Prophet have made the speedie execution of that he speaks of, a matter of so great admiration, if it should have been any long time in fulfilling? or shall we say, that Adino the Eznite, who lift up his Speare against eight hundred, whom he slew at one time, did it at so many severall times as there were men slaine by him? 2 Sam. 23. ver. 8. or that when Abraham said, Let not the Lord be angry, and I will speake yet but this once, Gen. 18. ver. 32. it is to be understood that he spake more then that once? or that when the Lord said unto Joshua, Ye shall goe about the City once, Jos••. 6. ver. 3. it was to be done many times together? (for in all these texts there are the same words in the originall, as are here in the Prophet) were not this most wilfully to contradict the text? and yet you can very modestly, reverently, and righteously affirme that [It is certaine this [once] was in part fulfill'd at the Jewes returning from Babel.] But where are the reasons that prove this certainty, seeing there is neither in this verse, nor in the whole chapter, any mention of Babylon, or of walls and Vineyards? and if there had been mention of rearing up their walls and Vineyards: how could you understand it properly here, who take it figuratively, Amos 9. ver. 14.? so that all this being laid together, to wit, that this Prophecie doth speake of the conversion of a whole Nation, of but one Nation, of a Nation formerly given up to unbeliefe, and at once againe to return to the truth; it should me thinks, be motive enough to make any partiall or impartiall Reader, to understand the accomplishment of it particularly of the Nationall conversi∣on of the Jewes onely, by the plentifull effusion of Gods Spirit up∣on

them before the great and terrible Day of the Lords appearing, as Joel hath prophecied. And as for that which followes, any one that hath but halfe an eye may perceive how well your eye-sight serv'd you, when you conceived, that the Prophecie Matth. 21. ver. 43. was alledged by me to prove the temporall Kingdome of the Jewes; who have alledg'd it onely as a reason to shew, that this Prophecie of Isaiah could not be fulfill'd at the returning of the Jewes from Babylon, because the meanes of salvation (the King∣dome of God, as our Saviour cals it) was then amongst them on∣ly, of which they were to be destitute before the accomplishment of this Prophecie, which shewes their conversion to it againe. And he may perceive too how you take non causa pro causà, how inju∣riously you impute unto me the alledging of the accomplishment of our Saviours Prophecie; to shew that Joels Prophecie was not fulfill'd, which was indeed before prov'd by such reasons as you could not answer.

Notes

• p 1.1

  Isa. 33.20, 21, 22. 24. Zep. 3.14.15.
• q 1.2

  ch. 30. v. 10, 11.
• r 1.3

  Deut. 32.26, 27.36.43. Psa. 89.31, 32, 33, 34. Psal. 94.14, 15.
• * 1.4

  I appeale here to the consciences of all men that shall read these, or the like prophecies in the word of God; whe∣ther they can thinke it possible, that the time appointed by God for the dispensation of such extraordinary blessings, should be the very same, in which the world, and especially the Christian part of it was to groane under the continued plagues written in the Revelation: which yet we must needs grant to be so, if we rest on those interpretations, by which all such prophecies are onely, or chiefely applied to the anticipated conversion of substituted Gen∣tiles.
• s 1.5

  Isa: 45.25. Ezek. 37.11, 12. &c. ch. 39.25. let. 12.14, 15. Rom. 11.32.
• t 1.6

  Act. 15.16.
• u 1.7

  Rom. 11.27.26.
• w 1.8

  Zech. 3. v. 9.