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

Mr. Petrie's Answer.

The mentioning these two together and in that order, doth no more im∣port such a beginning; then the end of glory is the beginning of vertue, because the Apostle saith, in the same order, he hath called us unto glory and vertue, 2 Pet. 1.3. howbeit glory be named before vertue glory is after vertue.

Reply.

Although the end doth alwayes precede the means to the end, in the intention, and in this text of Saint Peter in the expression also: yet (as we say not that Christs appearing is the like medi∣um to his Kingdome, as vertue is to honour, so) we deny, that the order of Saint Pauls words, in 2 Tim. 4.1. is like to this of Saint Peters; and that our Saviours appearing is the end for which he is to reigne. For that our Saviour is to reigne, that he may appeare, there is no scripture to testifie: but that he is to appeare that he may reigne, not onely this text of Saint Paul, but many prophecies doe witnesse, as that of Zech. 14.4. &c. which shews that he shall reigne on earth after his comming with the Saints. And that Rev. 11.15. which shews that at the time of his de∣scending, the Kingdoms of this world are to become his: and that Rev. 19, which shewes in what manner the Kingdomes of this world are to become his, to wit, by destroying the Kings and mighty men on the earth in battell, and giving their flesh to the fowles of heaven. And that Rev. 20.2, 3. which shewes that after these Kings are thus destroyed, and their Kingdomes obtained, Christ shall shut up Satan in the bottomlesse pit the space of a 1000 yeares. And lastly, that propheticall parable, Luke 19 11. &c. which was purposely spoken against the false opinion of the Iewes, who even generally thought, that Christs Kingdome should immediately appeare. For it declares plaine∣ly, that the Nobleman went into a farre countrey, (not to reigne, but) to receive a Kingdome, and to returne: and that when he was returned, and had received his Kingdome: he gave to one servant authority over ten cities, and to another over five, &c. And 〈◊〉〈◊〉 those that would not that he should reigne over them. and is not this all one as if he had said, that he was not to reigne then whilest he was among them, (as they expected,) nor in the

time of his absence from them in heaven: but when he should returne to them againe from heaven? And besides, that our Sa∣viours Kingd me is to beginne at his appearing, and not before (and so according to the order of the Apostles words) it is evi∣dent, in that it is said, Who shall judge the quicke and the dead, at his appearing, and his Kingdome. Where by the judging of the quicke and the dead, (which necessarily followes his appearing,) is shewed to be his imployment in his Kingdome. The judging, I say, of his enemies that would not that he should reigne over them, by a temporall, (but terrible) destruction at the beginning of his Kingdome, (as the foresaid parable, and the prophecies of Zech. 14. and Iohn 19. and others doe declare.) And the judging of his Subjects, by a civill judgement in the time of his reigne, (as the same parable likewise, and the Thrones of judgement promised to his Disciples, and to them that overcome, and all the Pro∣phecies of his and the Saints reigne on earth, doe manifest.) And the judging againe of his rebellious subjects by a temporall, (but totall) destruction, when his 1000 yeares peacefull reigne is ex∣pired, (as the Prophecy Rev. 20.7, 8, 9. doth shew.) And lastly, his judging of all both good and bad, at the delivering up of his Kingdome to God even the Father, at the last resurrection of the dead: when he shall pronounce the definitive sentence of a per∣fect and compleate salvation to the one part, to the elect: and of a perfect and compleat condemnation to the other part, to the reprobate. According as it is largely exprest, Matth. 25.32, &c. and as it is implyed Rev. 20.15. in these words, And whosoever was not found written in the booke of life, was cast into the lake of fire.