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.

Israels Redemption.

CHAP. I. That Christ shall reigne personally on Earth, prov'd necessary consequence.

THat our Mediatour hath undergone the Offices of a Priest and Prophet, the Gospel is our witnesse: but considering that the Jewes are yet to receive a Kingdome, a Kingdome in which they shall hold them captives, * 1.1 whose captives they are; and in which peace and rightcousnesse shall flourish on the earth: considering this, I say, we may justly doubt, whether our Saviour hath as yet exe∣cuted the office of a King, and so much the rather, because he tooke our n••ture upon him, as well to performe his Kingly of∣fice therein amongst us, as either his Priestly or Propheticall; the glory of this being indeed the reward of that contempt and torment which he suffered in the others, and though it can∣not be denyed, That be hath already a 1.2 spoyled Principalities and pow∣ers,

(that is, the evill spirits) and hath made a shew of them openly triumphing over them in his Crosse: nor that he is b 1.3 aseended up on high, and hath led captivity captive, and given gifts unto men. Nor that he is become the c 1.4 Head of all Principality and power, (that is, of the Saints and holy Angels) and is d 1.5 set downe at the right hand of the Throne of God: so that he is e 1.6 able even to subdue all things unto himselfe. Yet that he doth not now reigne in that Kingdome, which he shall govern as man, and consequently in that of which the Prophets speake, his owne words in the third of the Revela∣tion at the one and twentieth verse doe clearely prove, To him that overcometh, saith he, will I grant to sit with mee in my Throne; even as I also overcame, and am set downe with my Father in his Throne: f 1.7 From whence it followes, that the Throne which here he calls his owne, and which he hath not yet received, must needs belong unto him as man, because the place where he now sits, is the Fathers Throne, a Throne in which he hath no pro∣per interest but as God. Againe it followes, that seeing he is now in his Fathers Throne, therefore neither is this the time, nor that the place, in which his Throne is to be erected: Not the place, for in one Kingdome, there can be but one Throne; and not the time, for then he should fit in his owne Throne, which now he doth not doe.

Mr. Petrie's Answer.

He grants, that Christ is now a King, and that he hath executed the Kingly office, But he den••eth that he hath reighed in an earthly King∣dome, as man: in all which we agree: but we disagree in two parti∣culars. First, That the Prophets have spok••n of such a King dome, this remaineth as yet to be proved. Secondly, That he fits on a Throne in heaven as man: If these words, at man, be understood according to the Logicall acceptation, it may be granted: for what agreeth unto any man as man, belongeth unto all men, and indeed it belongeth not un∣to all men to sit on the Throne of Majesty: And neverthelesse Christ sits at the right hand of the Father as God-Man or Mediatour; and in this sense we deny this assertion, as (it seemes) this Author takes it.

Reply.

What a miscellany of untruth and contradiction is here? we need not then enquire what spirit had the guidance of your pen. It is evident enough, that it was he, who once undertooke to

be alying spirit in the mouth of Ahabs Prophets. For that Christ is a King, it is unquestionable: Where is he that is borne King of the Jewes? said the wise men, Matth. 2. ver. 2. And Saint Matthew, and Saint Luke have given us his regall genealogy, have registred his princely parentage. At his birth then he was a King autho∣ritative, as Divines speake. The Authority of a King did then of right belong unto him: but he was not then, nor hath been since, a King executive, by putting his royall Authority in execution, Neither have I said it, but the contrary, for my words are [but—considering this we may justly doubt, whether he hath as yet executed the office of a King,] yea that our Saviour as man, as the Sonne of David, hath not yet executed the office of a King, is the very hinge of the difference we are now entring upon; for you hold that our Saviours reigning as the Sonne of David, is to be fulfil∣led while he is in heaven, where and when he was not to reftore the Kingdome to Isra••••: and we hold, that his reigning as man, as the Sonne of David, is to be fulfilled on earth, at his next ap∣pearing, when and where he is to restore the Kingdome to Isra∣el: In this then, is our disagreement, and not our agreement, as you report. And seeing you affirme [that he hath executed his Kingly office, for you say, (though falsely) in all which we agree] How can you conceive, that he doth now reigne? when as that which is already done, cannot possibly be as yet in doing, or to doing. It seemes by this therefore that you neither rightly un∣derstand what we, nor what your owne side doe hold of our Sa∣viours Kingdome: and yet as I take it, you are the man, that uttered this selfe-conceited query, [Whether doe they understand the differences betwixt Jewes and Christians? pag. 1.] This is one untruth, to wit, [That I have granted, that Christ hath executed his Kingly office,] The next is, [That I have said, that he sits on a Throne in beaven as man] which though it be in it selfe a truth: for Christ himselfe saith of himselfe, and am set downe with my Fa∣ther in his Throne, Rev. 3. ver. 21. Yet it is not true, that I have said these words; for thus I have said, [that the place where he now sits is the Fathers Throne, a Throne in which he hath no proper in∣terest, but as God.] These are your misreports of what I have idsa to which we may adde, your affirming that it hath not been pro∣ved, that the Prophets have spoken of a Kingdome on earth;

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when as the Prophecies which I have alledged for it, are so plame, that you left them, as one afraid to behold their evidence. Now your contradictions follow: for having also falsely affirmed that this Proposition, [Christ sits on a Throne in heaven, as man,] is one thing about which we disagree, you thus descant on it. [If these words, as man, be understood according to the Logicall accep∣tation it may be granted.] Thus farre you affirme that according to the Logicall acceptation, Christ fits on a Throne in heaven, as man: and yet you subjoyne presently [for what agreeth unto a∣ny man as man, belongeth unto all men, and indeed it belongeth not un∣to all men to sit on the throne of Majesty.] Whereby you deny, that according to the Logicall acceptation, Christ fits on a throne in heaven as man; It so lowes, [and neverthelesse Christ sits at the right hand of the Father as God-Man, or Mediatour.] Here likewise you affirme, that Christ sits on a Throne in heaven as man, though not onely as man, but as God too: and yet you im∣mediately subjoyne [and in this sense we deny this assertion (to wit, that Christ sits on a Throne in heaven as man) as it seemes this Au∣thor takes it.] But surely this Author ha••h not spoken the words, and yet he will not deny that Christ doth sit there as man, 〈◊〉〈◊〉 he should deny what Christ himselfe, and the Apostles have said, neither will he affirme that Christ sits there any otherwise then as God-man, or Mediat••ur; although his sitting doth properly belong unto him as man onely. But you have said, [that Christ both sits, and fits not there in a logicall acception, and that be sits there as God-man, and yet not as man.] Thus contrary are you to your selfe, and withall as contrary to the truth in misapplying your distinction. For whereas you say [It may be granted, that Christ sits on a throne in heaven as man, if these words be understood accor∣ding to the logicall acceptation of them] it is notoriously false: for the words [as man] in this sense doe imply somewhat essentially belonging unto man which cannot be affirmed of Christs sitting on a Throne in heaven, to wit, that it doth essentially belong un∣to his humane nature; for then it should inseparately belong un∣to him, and to all other men besides; this then you should have deny'd, and affirm'd onely that he sits there, as such a man as Me∣diatour. But you, out of your great skill in Logique, (in which you will allow me no insight) have first affirmed both members

of your distinction, and presently deny'd both: such a subtile or rather simple discourse have you extracted out of your logicall principle. And that the Reader may see how unseasonable and unreasonable you have alledged this Philosophicall rule, as well as the Propheticall and Apostolicall writings and revelations, he must know; that this maxime, [what agreeth unto any man as man, belongeth unto all men,] is generally true onely of meere man in opposition to other creatures; and not of our Saviour, who is both God and man; and so as well distinguisht by his humane properties from his divine nature, and by his essentiall attributes from other creatures, as by his mediatory offices from other men. Wherefore it followes not, that what belongs unto Christ as man, belongs unto all men: because we usually say, that all that belongs to Christ, as man; which belongs not to him as God; which appertaines to his humane, and not unto his divine na∣ture. Whether it be proper to him as man, in opposition to other creatures, as to laugh, and to be borne of a woman, or com∣mon also to other creatures, as to be hungry, and thirsty, to eate and drinke, to walke, to weepe, to groane, &c. Or proper to him as such a man, as Medi••tour, in opposition to other men: As to be borne of a Virgine, to dye for our sinnes, to rise againe for our justification, to sit on a Throne in heaven, and to reigne vi∣sibly on earth overall Nations. These and such like we say, doe not in propriety of speech, belong unto Christ as God, but as man because they are the properties of his humane nature. As on the contrary, it belongs unto him as God, and not as man, to be equall with the Father, to be infi••••ite, omnipotent, omniscient, ••c. And thus much for your answer in grosse, which is indeed a very grosse answer. You goe on to catch at particulars, which you thus alledge.

The 1. Particular.

That the Jewes are yet to receive a Kingdome, in which they shall hold them captives, whose captives they are.

Mr. Petrie's Answer.

Here a little change of a little word makes a great difference: for the text saith, whose captives they were. And now they say, they are. The Prophet is speaking by name of the Assyrians, whose Monarchy is now destroyed, and the Interpreters shew the accomplishment of that

Prophecy according to the Prophe••s meaning: but that prophecy speakes not of them whose captives the Jewes now are: neither know we whose captives they are, seeing they live as free Subjects, wheresoever they live.

Reply.

It is true that the text saith [whose captives they were] but see∣ing the deliverance which the Prophecy foreshewes hath not been hitherto accomplished, we may truely say [whose captives they are] and therefore there is no such great difference in this change, as you pretend. For unlesse you can prove, that the whole Nation of the Jewes, whose redemption this Prophecy doth con∣cerne, as these words [for the Lord will have mercy upon Jacob, and will yet chuse Israel,] doe shew: Vnlesse, I say, you can prove, that the whole Nation, that all the Tribes have been set in their owne Land, and at their returne thither have brought strangers with them, whom they have possessed there for servants and handmaids, and have ruled there over their oppressours, over those who formerly ruled over them, (which I am sure you can∣not doe) it is not very materiall, whether we say, whose cap∣tives they were, or, whose captives they are. And if there be a∣ny difference in the change, it is onely because the Prophets ex∣pression doth seeme to point to that last generation of the Nati∣ons, under whom the Jewes shall remaine captives immediately before their deliverance. But because you could not shew the ac∣complishment of this Prophecy touching the Jewes, you tell us that Interpreters doe shew the accomplishment of the Prophecy touching the Assyrian, at the end of this chapter; and that that Prophecy speakes not of them, whose captives the Jewes now are. No? Doe none of the Jewes then continue captives in Assy∣ria? surely the reports and writings of Travellers and Traffick∣ers in those parts doe testifie the contrary. And what though the Emperiall power hath been translated from one Nation to ano∣ther, since the Jewes were carried captives by the Assyrian? yet may we truely affirme that the Jewes remaining in that Coun∣trey, are now captives to the Assyrian, because by the Assyrian in the Prophecy, is meant the Inhabitant of Assyria (whither the Jewes were first carried captives) of whom the Lord hath said, I will breake the Assyrian in my Land, and upon my mountaines tread him under foot, then shall his yoake depart from off them (that is, from

off the Jewes) and his burden from off their shoulders. And have Interpreters shewed the accomplishment of this according to the Prophets meaning? Me thinkes then you should not have hid it from us; for the story is worth the hearing, which can shew when the Jewes were in their owne Land, wholly set free from the bondage which the Assyrian first brought them into; and the Assyrian himselfe made subject to them. And what though no Jewes were now captives in Assyria? what were this to the aforesaid Prophecy touching the Jewes redemption, which speakes indefinitely of their deliverance from their oppressours: and of their taking them captives, whose captives they were, and not particularly of the Assyrian, or of any other Nation? It fol∣lowes [neither know we whose captives they are, seeing they live as free Subjects wheresoever they are.] But doe you know that God calls them captives? and their dwelling in strange Countreys a cap∣tivity? this then would have made you account them captives too, if you had had but a graine of that divine reverence towards Gods word, of which you would make others beleeve that you have no small measure. And what was it that made the Jewes captives at first? was it not the losse of their Countrey, and their living under the dominion of another people? and doth not this still continue upon them? wherein then are they now lesse captives then they were heretofore? what priviledges have they now, which they enjoyed not under Nehuchadnezzar, Cy∣rus, Darius, Artaxerxes, Ahasuerus, and others? It seemes then, that you take them not for captives, unlesse they should be put under great slavery, under an Egyptian bondage. This indeed were to make their captivity more grievous and burdensome unto them: but captives they are without this; and God onely knows how soone also the civill power under which they live may be turned against them.

The 2. Particular.

He tooke our nature on him, as well to performe his Kingly office therein amongst us, as his Priestly or Propheticall: the glory of this be∣ing, &c.

Mr. Petrie's answer.

It is manifest, that he reigneth in us, seeing the faithfull can say with the Apostle, Gal. 2.20 The life which I now live, I live by faith in

the Sonne of God, and Christ lives in mee: but that the glory of an earthly Kingdome is the reward of his contempt and torment, we cannot thinke, seeing such a glory is not answerable to his sufferings, who being equall with God, made himselfe of no reputation, and humbled himselfe even to the death of the Crosse. Wherefore his reward is not deferred so long, but now God hath exalted him highly, and given him a came, which is above every name, Phil. 2. And he for the joy that was set before him endured the Crosse, and is set downe at the right hand of the Throne of God, Heb. 12.2. which is a greater honour then of an earthly threne.

Reply.

It is manifest, that the faithfull before Christs incarnation, could say also as well as we, The life which we now live, we live by faith in the Sonne of God, and Christ lives in us. For they were hap∣tized unto Moses in the cloud, and in the sea: and did eate the same spirituall meate, and drinke the same spirituall drinke which we doe, (for they dranke of the spirituall rocke that followed them, and that rocke was Christ) 1 Cor. chap. 10. ver. 2, 3, 4. So that if you will call the adoption, sanctification, regeneration, and justifi∣cation of the Saints [a reigning,] which the Apostle calls [a li∣ving,] Christ doth no otherwise reigne over them now, then he did from the beginning of the world, to wit, by his holy Spirit. But the reigne in question, is his reigning visibly in his humane nature on earth: In which sense it is, (and for which end it was) that he was borne a King, an heire apparant to the Throne of David. For unlesse he had been to reigne as man on earth, and as the Sonne of David over Israel, there had been no more neces∣sity of his being borne of that Tribe and Family of the Jewes, which had sole interest, and title to the Crowne of Israel; to qualifie him for the execution of his Kingly office in your spi∣rituall sense (for the distributing of his Spirit unto, and the gui∣ding of the Church therewith) then there was of his being born of the Tribe of Levi, to fit him for the execution of his Priestly office, in laying down his life for our sins, and making intercessi∣on for us now unto the Father. And as Herods destroying of the Infants of purpose to destroy our Saviour, that he might there∣by translate the Kingdome of Israel from the House of David, and fasten it to himselfe and his Posterity: had been a plot as

sottish, as it was savage, if he had not understood that the Scep∣ter did belong onely to our Saviour; So doubtlesse if he had not therein truely conceived what King Christ should be, the Evan∣ge••ists would as well have recorded, that Herods misapprehension of our Saviours Kingdome, was the occasion of his bloudy fact, as he hath related his malicious attempt, to defeate our Saviour of his right. And although we doe not say, that this Kingdome of our Saviour on earth, is all the reward of that contempt and torment which he hath endured for us: yet we say, that it is all the reward which he is to have here on earth. And we say also, that this reward is very agreeable, though not equall to his suf∣ferings: that, I say, God hath very righteously appointed, that our Saviour should by the Posterity of the same persons be there worshipped and obeyed, where by their Predecessours he had been so scornefully & despightfully handled: and that at the end of this reigne, he should there judge those persons also, who had formerly adjudged him to death. And the scriptures which you have brought, doe not gainesay this; for that Heb. 12.2. doth shew onely what reward he hath already in beaven; and so doth the 9 ver. of the 2 chap. to the Phil. but the 10. and 11. verses doe rather shew what reverence he shall have in the Day of his reigne on earth, then what he hath already.

The 3. Particular.

His owne words doe clearely prove it, Rev. 3. ver. 21.

Mr. Petrie's answer.

Can any man see in these words any thing for an earthly Kingdome? for albeit the Throne of the Father, and the Throne of our Saviour were diverse, yet may they not be both in heaven?

Reply.

Can any man choose but see in these words, two distince Thrones? & will any man besides you say, that they maybe both in heaven? What? Can our Saviour have an idle Throne in hea∣ven? Throne in which he doth not now sit? For he now sits in his Fathers Throne; and when then shall he sit in that other Throne which you say may be in heaven besides his Fathers Throne? Certainely you cannot tell us; To put you out of doubt then, that the Throne which our Saviour here calls [my Throne] is a distinct Throne from the Fathers, and yet not in heaven: you

must remember first, that this Throne is our Saviours Throne of judgment, which he shall receive, when he comes to judge the quicke and the dead, and therefore is to be on earth, and not in heaven. And secondly, That it is the Throne in which the Saints that overcome shall sitwith him; & therfore also not the Throne where he now sits, because no man can sit in that but himselfe. And therefore also the Throne as well of his Monar••hicall go∣vernment, as of his judging the dead at his delivering up of the Kingdome to the Father: because it is in the time of his reig•••• onely, that the twelve Apostles shall sit on twelve thrones, judging the twelve Tribes of Israel, as hath been shewed before.

The 4. Particular.

That which he calleth his owne Throne be bath not yet received, Heb. 2.8. and Ch. 10.12, 13.

Mr. Petrie's answer.

The words Heb. 2.8. are, Thou hast put all things under his feet. For in that he hath pu•• all things in subjection under him, be left nothing that is not put under him, but we see not yet all things put under him. Here is a twofold Ʋniversality, all things are put under him, and, nothing is not put under him. What more would you have? The 〈◊〉〈◊〉 words say, all things are not put under him. If the last words says••, they must be contrary to the former words: but the words are, we see not all things put under him: neither is the word, Receive, there which is the point in hand. Now these two are farre different, we see not all things put under him, and he hath not received all things to be un∣der him. So this Text in stead of proefe convin••eth the foolish Ten••••. It may be this is more cleare in c. 10.12, 13. where it is said, He set downe on the right hand of God (There the height of glory) expecting from benceforth till his enemies be made his foote stoole. What is here for an earthly Throne, or another Throne? his enemies are made sub∣ject unto him, even bis greatest enemies, as it is granted before: but 〈◊〉〈◊〉 long as this world continues, new enemies shall be arising, and can be not subdue them as he hath done others, unlesse he erect and sit on 〈◊〉〈◊〉 earthly Throne?

Reply.

You have here strived all you could to obscure two texts, which I have quoted in the margine of my booke out of the 2 and 10 chap. of the Epist. to the Heb. that Heb. 2. ver. 8. is this, Thou hast put all things in subjection under his feete. For in that he put

all in subjection under him, he left nothing (faith the Apostle) that 〈◊〉〈◊〉 not put under him. But now we see not yet all things put under him. Out of which words you frame your objection thus [Here is a two-fold Ʋniuersality, all things are put under him, and, nothing is not put under him. What more would yee have? The last words say, [All things are not put under him] This is your formall argument, and your wise answer is this, [If the last words say so, they must be con∣trary to the former words: but the words are, we see not all things put under him.] No, the words are, But now we see not yet all things put under him. And if they were as you here alledge them, why did you object before, that the last words say, [All things are not put under him] seeing you deny that they say so in your answer? Is not this, first to speak otherwise then the text speakes, and then to reprehend your self for mis-alledging of it? yet, this I hope, is neither false Logique, nor false Divinity in you. And what, I pray, is the meaning of these words? But now we see not yet all things put under him, if this be not the meaning of them, that all things are not put under him? And yet (by your leave) they are not contrary to the former words: for the Apostles former words, have relation to the Propheticall expression of the Psalmist, who speakes of that which was to come, as if it had been then done. Who foreshews onely what great power was designed unto our Swiour by the Father; and not when the manifestation and ex∣ercise thereof should be. So that the whole meaning of Saint Pauls words is this, For in that God (hath fore-appointed to) put all in subjection under Christ, he (hath) left nothing, (he hath ex∣empted no creature,) that is not (to be) put under him. But now we see not yet (this fulfilled, we see not yet) all things (actually) put under him. But we see (already) Jesus—for the sufferings of death erowned with glory and honour. And thus the Apostle shews what of that Prophecy of David was then fulfilled in Christ after his ascenfion, to wit, this; that he was then crowned with glory and ho∣nour. And what was not then fulfilled, to wit, this; the actuall subjection of all creatures unto him: which is not to be fulfilled till the manifestation of [the world to come,] to which time it is that the Apostle referres the accomplishment and exercise of Christs dominion over the creatures, which the Psalmist reveales; as the comparing of the 5. verse of this chapter, with that which

follows, dothevidently declare. For having said in the 5. ver. For unto the Angels hath be not put in subjection the world to come, whereof he speakes, he presently assumes, But one in a certaine place testifi••d, saying, What is man that thou art mindfull of him, or the Sonne of man that thou visitest-him? &c. And thus this text shews not our Tenet to be foolish, but you to be as fallacions in see∣king to obscure it, as your owne mouth doth pronounce you pro∣phane, in calling that truth foolishnesse, which Christ, the Pro∣phets, and Apostles have so plainely, and plentifully set forth. In the other Text, Heb. 10. ver. 12, 13. it is said, But this man af∣ter he had offered one sacrifice for sinnes for ever, sate downe at the right hand of God, from benceforth expecting till his enemies be made his foot∣stoole; that is, looking for the time in whith his enemies shall be subdued unto him, as then. ver. of the 110. Psal. doth ma∣nifest, where the words are these. The Lord said unto my Lord, Sit thou at my right hand (donec ponam) untill I shall make, (not, un∣till I have made) thy enemies thy foot stoole. So that he fits not there while it is doing, bu••••untill it must be done, untill the time or∣dained for the accomplishment of it. All then that the Apostle affirmes in this text likewise to be already done is this, That Christ is sate downe at the right hand of God, as was foretold; but as for the other part of this prophecy, he saith plainely, That Christ now expects onely when it shall be fulfilled; and if this be not sufficient to make you confesse, that the enemies which David here prophecied of, are not yet made subject unto Christ; that which follows in the Psalme will put it beyond exception, for he nominates what enemies are here meant, the time when, and the manner how they are to be made Christ's footstoole. The enemies he speakes of, are men, the Kings and Heads of the earth, as we finde ver. 5, 6. The time when, is [the day of his pow∣er.] The day in which the Jewes shall be as willing to receive him, as in the day of his poverty they were to be rid of him; as we learne ver. 3. Thy people shall be willing in the dry of thy power. The manner how, is by an eminent destruction brought on these Kings, and their forces, as the 5 and 6. verses doe informe us also: which being compared with the latter part of the 19. chap. of the Revel. doe plainely shew that this destruction which David foretels, is the very same with that which Saint John

therereveales: for that is to be effected at our Saviours descen∣ding from heaven, and so is this; for it is to be at his comming againe from the right hand of the Father. And therefore here is a good ground too for another Throne, and that a Throne on earth. And your answer to this text is a meere contradicting of it; for where as the Apostle saith, That Christ being sate downe at the right hand of God, expects till his enemies be made his footstoole. You say plainely, [that his enemies are made subject unto him, even his greatest enemies.] And for want of scripture to justifie this an∣swer, you subjoyne, [as it is granted before,] and so father it on me. But you shew not where it is granted, neither can I imagine what you meane by it, unlesse you meane that it is granted by my alledging of the same Apostles words, Phil. 2. ver. 15. to wit, That Christ having (by his passion) spoiled principalities and pow∣ers, made a shew of them openly, triumphing over them in himselfe. But surely though it may be true, That Christ after the accom∣plishment of the worke of our Redemption on the crosse, trium∣phed over the evill spirits in his owne person, making a shew of them openly, that is, leading them captives in the time of his tri∣umph; (as some expositours understand it) yet it is not true, that these principalities are the enemies recorded in the 110. Psalme, whence Saint Paul tooke the foresaid text. Neither is it true, that the evill Angels were then held in a continued subje∣ction by Christ, for the space of a 1000. yeares, (as they shall be in the time of his reigne on earth, when be casts them into the bottomlesse pit, when he shuts them up from deceiving the Nati∣ons, as it is foretold Revel. 20.2, 3.) For as before Christs pas∣sion, Satan could no more deceive the elect, then he can since; so hee hath been no more strairened of his liberty in walking up and downe in the earth, nor of his power in tempting men un∣to sinne, since Christs triumphing over him in his owne person; then he was before, (if he hath so much) for it is of the time un∣der the Gospell that it is said, Revel. 12.12. Woe to the Inhabitants of the earth, and of the sea, for the devill is come downe unto you, ha∣ving great wrath, because he knoweth that be hath but a short time. 'Tis of this time, hat Saint Peter saith, Our Adversary the Devill, as a roaring lion walketh about seeking whom be may devoure, 1. Ep. chap. 5. ver. 8. And 'tis that we may be able to stand against

the wiles of this enemy, that Saint Paul adviseth us, to put on the whole armour of God, Ephes. 6.11. &c. Yea it is in the Christian Church, that some were to give h••ed to seducing spirits, and doct••ines of devils, as Saint P••ul writes, 1 Tim. 4.1. and that there should be false teaobers who privily should bring in damnab••e be••esies, even denying the Lord that bought them. As Saint Peter writes, 2. Ep. 2. chap. 1 ver, &c. And they are the Christians 〈◊〉〈◊〉 the last dayes, of whom S. Paul foretells, 2 Tim. 3.1. That they shall be lovers of their owne selves, covetous, boasters, prond, blasphe∣mers, disobedient to Parents, unthankefull, unboly, without naturall affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitou••s, beady, high-minded, lovers of pleasures more then lovers of God; having a forme of godlinesse, but denying the power thereof. And if these be the fruites of Satan's subjection and imprisonment, what then are the fruites of his power and free∣dome? Doubtlesse Satan cannot be held in subjection, to be bound up, (as he must be in the time of Christs reigne) as long as now enemies doe arise against Christ in his poore members, seeing it is onely through the liberty and power that this Arch-makebate hath in the world, that good men suffer for the truth, and evill men oppose it; that I say, men are kept from a generall peace and unity over the whole earth. And therefore in confessing, [that new enemies still arise against Christ] you doe statly gaine∣say, what you before falsly affirmed, to wit, that the evill An∣gels Christs greatest enemies are now held in subjection by him, that they are now deprived both of their power and liberty to doe hurt, to rebell against Christ, and to raise persecution against those that are Christs; as they shall be, I say not in this time of the world, but in that in which Christ shall reigne personally on earth. Yea if Christs enemies mentioned in the foresaid Psalme, be now made his footstoole, if they be now wholly subdued unto him, (for this is the meaning of their being made his footstoole) how can new ones still arise?

The 5. Particular.

Seeing be sits now on his Fathers Throne, therefore neither is this the time, nor that the place, in which his Throne is to be erected: not the place, because in one Kingdome there can be but one Throne; and not the time, for then he should sit on his owne Throne, which now be doth not.

Mr. Petrie's Answer.

If this be not to deceive with words, I know not what it is to de∣ceive. One and the same throne, is called the throne of God, and of the Lambe, Revel. 22.5. and therefore his Fathers throne, is his owne throne, as be saith generally, John 17.10. All my things are thine, and all thine are mine: and so both parts of the proefe fall to the ground. In one Kingdome is but one throne, and that throne belongeth to the Father, and to the Sonne, and now be fits on his owne throue, as it is said expressely unto the Sonne, Heb. 1.8. Thy throne is for ever and ever, and he prayeth for no other glory, but that which he had be∣fore the wo••ld was. John 17.5.

Reply.

It doth ill become a deceiver to cry out against deceit. Our Saviours words Revel. 3.21. are very plaine, they are no para∣ble: To him that overcometh, (saith he) will I grant to sit with mee in my Throne, (loe here a Throne in which the Saints shall sit with Christ, it follows) Even as I also overcame, and am set downe with my Father in his Throne. (Loe here a Throne in which no man can sit but himselfe,) and therefore here are two distinct Thrones. But you object, [That one and the same throne, is called the throne of God, and of the Lambe: and therefore say you, his Fa∣thers throne is his owne throne.] And therefore say we, you are slipt from the matter in question: for whereas you should prove, that the Throne, which Revel. 3. Christ calls, [my throne] is not a distinct Throne from that which he calls [the Fathers throne] you prove onely that the Fathers Throne, is Christ's owne Throne, which no Christian will gainsay. For it is his, by proper interest, as he is God: and by purchased interest, (as I may say) as the Lambe of God, as a crucified Saviour: and yet it is not that Throne which properly belongs unto him as he is man; as he is the Sonne of David. For this he is to receive on earth, where others, where they that overcome shall sit with him. And in oppofition to this Throne on earth it is that he calls the Throne in heaven, the Fathers throne, Revel. 3.21. which Throne Revel. 22.3. (after the expiration of the time of his reigne, on Davids Throne) he calls the Throne of God, and of the Lambe. And so your argument being mistaken, the scriptures alledged to con∣firme it, are of no force to beare downe the truth of a double Throne mentioned, Rev. 3.21.

The 6. Particular.

He hath a throne which belongeth unto him as man, and to the throne of the Father he hath no proper interest, but as God.

Mr. Petrie's Answer.

Shew then any text that speakes of his two thrones: yea if he have, or shall have any throne as man, and not as God, it must be given unto him: but it is now given unto him to sit on his Fathers throne, and his given throne is the throne of his Father.

Reply.

You here sall backe to somewhat that you had left behinde; but unlesse you had proposed a wiser challenge, it had been more for your credit to have let it alone. For is it not strange, that one so well read in the seripture, as you seeme to be, should call on us to [shew any text that speakes of Christs two thrones?] Sure∣ly we have shewed you already one unanswerable text, Rev. 3.21. and yet you will not beleeve it. To shame you then, if not to satisfie you, we will shew you others. For what are the Thrones of which Saint John saith, Rev. 20.4. And I saw thrones, and they sate upon them, and judgement was given unto them? Are not these the Thrones in which they that overcome shall sit with our Saviour? And are not the Thrones on which the Disciples shall sit, judging the twelve Tribes of Israel, some of these Thrones? doubtlesse they are. For as it is said, Matth. 19.28. That the Disciples shall sit on thrones, judging the twelve Tribes of Israel, which necessarily shews a government over others: so it is said, Revel. 10.4. That they sat on thrones, and judgment was given unto them; not, on them: that is, They were made Judges over others, not others over them. And where should the Saints departed sit on seate•• exercising judgment over others, but on earth? and when but in the time of our Saviours Kingdome, (who shall bring them with him) when, I say, but in the time of his 1000. yeares reigne, as it is Luke 22.29.30. and Rev. 20 4? For in heaven they cannot sit judging any, because there are none to be judged by them, there are none but themselves; and at the judgement of the dead, they shall not judge any, (any otherwise then by way of approbation) because this is our Saviours privi∣ledge onely, as his words, John 5.22.27. and the single throne, Rev. 20.11. doe declare: (and indeed it is not likely, that the

Saints who are saved onely by our Saviours righteousnesse, shall pronounce glory to themselves, and perdition unto others.) The time therefore in which our Saviours Throne shall be accompa∣nied with the Thrones of the Saints, must needes be the time of his 1000 yeares reigne on earth, after which time, and the little season of the selfe-ruining in surrection of the Nations that must follow it; he is to sit alone on the white Throne spoken of Rev. 20.11. to give sentence on the dead, and (taking the full number of the elect with him into the new Jerusalem) to sit a∣gaine in the Throne of God, and of the Lambe, in the height of glory, Rev. 22.3. And thus we have laid before you other texts, which shew that our Saviour shall have a Throne on earth: and consequently, that he hath another Throne, besides that where he now si••s. And that his Throne on earth is a Throne given un∣to him, the words of the Angel Gabriel, Luke 1.32. doe wit∣nesse, And the Lord shall give unto him the Throne of his Father Da∣vid. And his owne words, John 5.27. And hath given him au∣thority to execute judgement also, because he is the Sonne of man. But you by your wily, if not rather weake arguing, would perswade us to thinke, that Christ cannot have another Throne given him, because the Throne where he now sits, is a given Throne. Which is just as true a reasoning as this; King James was first crowned King of Scotland, therefore he could not afterward be crowned King of England.

Israel's Redemption.

And the reason of it, [ 46] (as is intimated in the first words) is because the time in which all that shall overcome, are to be called, is not yet at an end; and this also the answer which was made to the soules under the Altar, (who cried for venge∣ance against their persecutours) doth fully confirme. For it was said unto them, that they should rest yet for a little season, untill their fellow-servants also, and their brethren, that should be killed as they were should be fulfilled, Revel. 6.11. and when this i•• done, g 1.8 then shall Christ sit in his own Throne, and they that overcome shall sit with him; For he that overe meth, and keepeth my words unto the end, to him (saith he) will I give power over Nations, (and he shall rule them with a rod of iron, as the vessels of a Potter shall they be broken to shivers,) even as I rrceived of my Father, Rev. 2.26.

Mr. Petrie's Answer.

1. The force of this reason is, Christ shall not be a King till all his Subjects be called and overcome: but his Subjects are not all yet called: which forme is alike with this. Ferdinand shall not be Emperour, till all his Subjects be bo••ne, and he victorious, whereas some of his Sub∣jects are comming daily into the world, and it may be more of them are daily departing. This is a rediculous reason, and so is the other. 2. Neither doth the prayer of the Saints make mention of his earthly Kingdome, but of subduing or rivenging their enemies, which shall be without an earthly Monarchy, to wit, by punishing them in hell. 3 That text Rev. 11.15. speakes not of a proper Kingdome of Christ, (and farre lesse of an earthly Kingdome,) but of the Kingdome of our Lord and his Christ: if it had been said, of our Lord and Christ, or, of our Lord Christ, it might be thought to be the proper Kingdome of Christ, which he as man governes, or shall governe: but when it is said, of our Lord, and of his Christ, we see a distinction of persons, and uni∣ty of power: And therefore it is cleare, that the text Rev. 2.26. it impertinently cited for proofe of that thing which is not, and is imagi∣ned to be on earth: whereas that power is in beaven.

Reply.

1. Doubtlesse you take this for a very witty comparison; but the truth is, it is a very ignorant one. For the force of this reason is not as you make it say, [that Christ shall not be a King till all his Subjects be called, and overcome.] But it is this, That Christ shall not receive his Kingdome, till all those Subjects, those glo∣rified Saints which shall come with him in his Kingdome, are called, and have overcome. So that the forme is like this, Fer∣dinand shall not be Emperour, till all those Subjects, those No∣bles that shall waite on him at his coronation, be borne, and able to attend him. And Ferdinand being a mortall King, is to be ac∣companied by mortall attendants; but our Saviour being an im∣mortall King, is to be accompanied with immortall attendants; with all those beleevers which have already, or shall hereafter overcome the temptations, and afflictions of this world, before his appearing, and his Kingdome: which Saints being but a part (though the choisest part) of our Saviours Subjects, are indeed ridiculously compared by you to all Ferdinands Subjects borne and unborne.

2. Though the prayer of the Saints, Rev. 6.10. doth not men∣tion our Saviours Kingdome on earth, yet seeing the revenge they call for, is deferred till the number of those that shall be slaine for the word of God, be fulfilled; we know that it is not to be executed till our Saviours comming. And in what manner it is then to be done by h••m, the 14. chap. of the Rev. from the 14. ver. to the end, doth declare. And the 19. chap. also at 17. ver. &c. Where the fowles of heaven are summon'd to the Supper of the great God: to eate the flesh of Kings, and the flesh of Captaines, and the fl••sh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all both bond and free, both small and great. And surely this judgement on the Saints enemies, is to be a tempo∣rall judgement on earth: at our Saviours comming with the Saints to receive his Kingdome, as the 11. and 14. verses of this Prophecy doe shew, and not an eternall judgement on their bodies and soules in hell: which is not to seize on them, till the giving up of Christs Kingdome at the Judgment of the dead, till above a 1000 yeares after this overthrow, (in which the fowles are to feast on their carkasses,) as in the 20 chap. of the Rev. at the 11 verse, &c. it is revealed.

3. That text Rev. 11.15. [speakes not, you say, of a proper King∣dome of Christ, but of the Kingdome of our Lord and his Christ.] And by this reckoning our Saviour hath no proper Kingdome at all, and consequently is not properly a King: for what Kingdome belongs to Christ, which may not as well be called the King∣dom of our Lord, as the Kingdom of his Christ? But certainly the Kingdom which this text saith shall become the Kingdomes of Christ, are the Kingdomes of this world: and therefore King∣domes on earth, and proper Kingdomes, both which you deny. And they are to become Christs Kingdomes at the sounding of the seventh Trumpet, and not before, that is, at the time of his appearing againe: and therefore they are to be his to governe as he is man; and so by your owne confession, to be properly his. Although then we grant, that these words, [the Kingdomes of our Lord, and of his Christ, doe intimate a distinction of persons, and unity of power,] which is more then Pareus grants, (who enclines to a distinction of natures, and unity of persons,) yet it will not follow from hence, that the Kingdomes of this world,

which our Saviour at his comming shall receive into his owne possession, as he is man, shall not be his proper Kingdomes. For they are said to become the Kingdomes of our Lord, not because they are not now his: bu•• fist because at the accomplished do∣nation, and actu••ll subjection of them unto Christ, God shall more marvelloufly decl••re his supreame power over them, then ever he did. And secondly, because they shall then ••e his after a more speciall manner, then they are now his; because I say, he shall the be worshipped and obeyed in them all, accor∣ding to the righteous rule of his owne Lawes. And yet they are said to become the Kingdomes of Christ onely, in reg••••d of the administration, of the imm••diate government of them. For Christ alone shall then be visible King over them, as now others are: and therefore shall be as properly a King on earth, as any of them who now beare rule in these Kingdomes. And this the next words of the text doe confirme, which say not, and they, but and he, (that is Christ alone) shall reigne for ever and ever. And there∣fore that text Rev. 2.26. is ver•• pertinently cited, for proofe of that thing which shall be on earth, and is not now in heaven. For our Saviour (though then in heaven) did not say, that he had given the Saints in heaven, or Saints on earth, power over the Nations on earth, but that he would give them power over them. And surely we cannot thinke, that the Martyrs, Rev. 6.10. would call on God to hasten the time for the avenging of their bl••ud, on them that dwell on the earth: if they could now do it themselves, if they could now rule the Nations with a rod of iron, & break them to shivers, as a Potters vessell. Yea, why have the Saints on earth been so long time persecuted, afflicted, tormented and still are, if the Saints in heaven have power to deliver them, and tread down their enemies? And why are there still so many large heathen Kingd••mes, not yet subdued to the faith, or government of the faithfull, if the Saints in heaven can rule them as they please? Certainely if you can make this good, that our Saviour hath al∣ready given to the Saints in heaven, that power over the Nations which he here speakes of, to wit, a conquering and commanding power, a power to rule them wi••h arod of iron: you will helpe the Papists to a better ground for their supplication unto Saints, then was ever yet thought of by themselves. For doubtlesse if

the Saints in heaven have now command over this inferiour world, they must needes be acquainted with all passages of im∣portance in it, as Kings and their Agents are with the affaires of State in the Kingdomes over which they rule: and so may well be sought to, if not for spirituall, yet for outward and temporall advice, succour, and defence.

Israel's Redemption.

The like encouragement he gave also to his Disciples before his passion. [ 47] Ye are they (said he) which have continued with me in my temptations, therefore I appoint unto you a Kingdome, as my Father hath appointed unto me, that ye may h 1.9 eate and drinke at my table, in my i 1.10 Kingdome, and sit on k 1.11 seates, judging the twelve Tribes of Israel, Luke 22.28.

Mr. Petries Answer.

It might be more for his purpose to have concealed this text, which makes the 12 Tribes of Israel the persons iudged: & all the texts quoted on the margin speake of the Kingdome of God, except that of Luke 24.42.43. where is mention of no Kingdome, but of eating and drinking after Christs resurrection: and if that be the Kingdome, whereof our Saviour speakes, ch. 22.29. that Kingdome is come already.

Reply.

It might have been more for my purpose, you say, to have concealed this text. An•• wh••? because you have nothing to sav to it, [that it makes ••he twelve tribes of Israel the persons iudged?] What? doe you thinke then that in ou•• Saviours Kingdome, in the restored Kingdome of Israel, there shall be no government? or that it is a t••ken of the unrighteousnesse of a Kingdome to have governours in it? Certainely unright••••u•• Judges are a ••eady meanes to make a Kingdome unrighteous: to make charity waxe cold, and envy and comention grow hot. But upright Judges are as effectuall a meanes to preserve right••ousnesse in a Kingdome, to cherish and streng then love and unit••, and to chase away a••l••••t••ed and dis∣sention: and how righteous then shall that Kingdome be, where our Saviour himselse shall be King; and the Di••ciples and other Saints gove nours under him? And surely seeing the twelve Tribes of Isrrel cannot be taken for the reprobate, nor for the Saints already departed, and to depart, or to overcome before our Saviours app••aring, (for those must be Judges, as well as the

Disciples, as our Saviour himselfe doth testifie, Rev. 3.21. To him that over cometh will I grant to sat with me in my Throne, that is, to have power over Nations, as it is R••v. 2.26, 27. and to reigne on earth, as it is Rev. 5.10.) Seeing, Isa, the twelve Tribes of Isra∣el can be taken for neither of these, they must needes be taken for the Kingdome of Israel, which is againe to be restored on earth, where onely the glorified Saints can sit as Judges over o∣thers. For in the new Jerusalem they are all to be partakers of the same glory, (though not of the same measure of glory,) they are all to have equall interest in the tree of life, and river of life; and therefore there shall neither be need of judging, nor any temporall possessions, and affaires to be judged of. For the hea∣vens and the earth that now are, and all the creatures on the earth, (being to last no longer then the first death shall last) shall be then all dissolved. And those new ones mentioned, Rev. 21.1. (that new heaven, I say, from which, and that new earth to which the new Jerusalem shall descend,) created in their place. You tell us next, [that all the texts quoted on the margine speake of the Kingdome of God, except that of Luke 24 42, 43. where is mention of no King∣dome, but of eating and drinking after Christs resurrection, &c. But doe not the other texts speake also of something to be done in the Kingdome of God, as well as of the Kingdome of God? Surely our Saviour saith Matth. 26.29. I say unto you, that I will not drinke henceforth of the fruite of the Vine, untill that day, when I shall drinke it new with you in my Fathers Kingdome, (as it is Marke 14.25. in the Kingdome of God,) and Luke 22.15. he saith, I have earnestly desired to eate this Passeover with you before I suffer, for I say unto you, Henceforth I will not eate of it any more, untill it be fulfill'd in the Kingdome of God. And he tooke the cup, and gave thankes, and said, Take this and divide it among you, for I say unto you, I will not drinke of the fruite of the Vine, untill the Kingdome of God be come. Loe, here is mention of eating and drinking too: and that of our Saviours eating the Passeover, and drinking wine againe with his Disciples, but not untill the Kingdome of God be come; And therefore unlesse you will deny, that the Kingdome of God shall come, you cannot deny, that our Saviour and his Disciples shall again eate and drinke together: nor consequent∣ly that the Kingdome of God, is meant of our Saviours Kingdom

on earth. Of that Kingdome, of which he said to his Disciples, Luke 22.28. Yee are they which have continued with me in my temp∣tations, therefore I appoint unto you a Kingdome, as my Father hath ap∣pointed unto me, that ye may eate and drinke at my table in my King∣dome, &c. For where is a Lambe for the Passeover? where growes the Vine, but on earth? and when could the Disciples eate the Passeover, and drinke wine againe, with our Saviour at his table, but after the resurrection of their bodies? And that text Luke 24.42.43. was quoted onely to shew that glorified bodies can eate, and consequently, that the denyall of this can be of no force against the proper sense of our Saviours words: whose single affirmation of his eating and drinking with his Disciples, after his next appearing, ought to be of more account with us, and to gaine more beliefe from us, then all other mens negation of it. And this selfe same Kingdome of our Saviour on earth, is sometimes called, the Kingdome of the Father, because it is appoin∣ted unto him by the Father: and sometimes Christs Kingdome, because as man he is to reigne visibly in it: and sometimes the Kingdome of God, because Gods power shall be revealed after a wonderfull manner at the setting of it up, and because none but Gods Lawes shall be observed in it: and sometimes the Kingdome of heaven, because the chiefe governours of it shall come from heaven, and because it shall be of an heavenly condition, in regard of the holinesse and righteousnesse thereof: for as our Saviour and the glorified Saints shall then as perfectly doe Gods will on earth, as it is now done by them in heaven; so shall their righ∣teous judgement occasion a more righteous dealing amongst all others over the whole earth, then was ever yet observed in any particular Kingdome.

Israel's Redemption.

I know these words are taken by Interpreters, for a metapho∣ricall expression of those joyes, which we shall receive in * 1.12 heaven; but it is a currant axiom in our Schooles, (Non esse alitera, seu pro∣pria scripturae significatione recedendum, nisi evidens aliqua necessitas cogat, & scripturae veritas in ipsa litera periclitari videtur,) That we must not forsake the literall, and proper sense of the scripture, unlesse an evident necessity doth require it, or the truth thereof would be endangered by it: and I am sure, here is no such cause

for which we should leave the naturall interpretation of the place, yea we are by many other passages in the scripture, rather compelled to sticke to it.

Mr. Petrie's Answer.

It may be doubted, whether this Author hath been bred in schooles, or what he calleth our schooles, seeing he so abuseth thetoricall termes, (as literall sense, for proper sense: metaphoricall sense contra-distin∣guished to figurative sense,) and keepes no logicall canons in his argu∣ing, and I thinke, he did never learne such interpretation of scripture in any approved schoole. As for this rule, he may see partly by that is said, and shall see more hereafter, that these words cannot be understood of an earthly Kingdome: neither doe these fore cited compell us, (as he boldly saith) to sticke unto the earthly sense of this text in hand.

Reply.

It may well be doubted, whether pride or choler did most o∣versway your judgement in this answer. For though I willingly confesse my selfe to be a man not worthy to be numbred amongst the learned: yet unlesse I should make as little conscience of ly∣ing for an advantage, as you doe; you cannot chuse but know

what schools I was bred in: for the title-page of my Book doth pub∣lish it to the world. And doubtlesse these schooles have ever yeel∣ded men as eminent for judgement, as righteous in their life, and as zealous for the truth, as those that you have been bred in, or a∣ny other schooles in Christendome besides. But that which you here first indict me for, is this. [That I abuse rhetoricall termes, as literall sense for proper sense.] And I pray, what Divine doth not as often, or oftner, use literall sense for proper sense, then for the true sense, whether proper or figurative? and what is the mea∣ning of literall sense, in this approved axiome, but a proper sense? For doubtlesse there is no necessity that can compell us to leave the true sense of the scripture, although it may to leave the proper sense. And yet the axiome runnes thus: We must not for∣sake the literall or proper sense, &c. which being rendred (accor∣ding to your acceptation of the word literall) the true or proper sense, what sense will there be in the axiome? Your next censure is, [That I have contra-distinguished metaphoricall sense to figurative sense.] But it had been honest dealing to have shewed the place, or else not to have said so: for an accusation without proofe doth onely declare the plaintiffe a slanderer. Your third complaint is [That I keepe no Logicall canons in arguing.] No Sir, it is not for e∣very one to doe this; it is for such as you are, for such as are scholars; such men will observe a canonicall method in argu∣ing: and make as excellent use of logicall maximes, as you have done pag. 30. of this maxime, [What agreeth unto any man as man, belongeth unto all men.] The last censure is, [That I never learned such interpretation of scripture, in any approved schoole.] Surely the interpretation of scripture, is to be learned from God, and not from man: for that interpretation is most true, and infallible, when the coherence of the text doth point out the sense, or when one scripture doth expound another of the same nature. And yet I goe not alone, but am accompanied with many approved Authors, bred in approved schooles, who have all confessed the same truth that I speake for, and stucke to that proper interpre∣tation of these scriptures, which I follow. For not to speake of the primitive Christians, or of many of the Fathers after them, there have been many approved men for learning in these latter-times, that have been witnesses of this truth, amongst whom, are

Brightman, Alstedius, Wendelinus, and Mede, whom you your selfe pag. 14. commend for a renowned Author, although you shake off his choifest proofes, as easily as Sampfon shooke off the Philistins cords: and breake through his strongest arguments, as forcibly as Sampson did through the gates of Azzah, which he carried a∣way in a triumphing manner: such wonders doe you worke by your canonicall, (or rather carelesse) arguing. And yet for all this, you must give me leave to make so bold with you againe, as to tell you; That as the plainenesse of this text in hand, and of the fore-cited scriptures, doth compell us to acknowledge the proper sense of them; so I trust both the love of the truth, the feare of God, and a desire to keepe a good conscience, will ever constraine us to sticke to it. For it is manifest by your taunting termes, that you could finde neither scripture contradicting, nor necessity forbidding the proper sense of our Saviours words; for the confirmation whereof, this rule is here alledged.

Israel's Redemption.

For besides, [ 49] that there is little analogy and resemblance betwixt a perpetuall l 1.13 praising and worshipping of God, and the businesse of a politicke government here spoken of: besides this, I say, we are already informed, that though our Saviour be now in hea∣ven, yet he sits not there in his owne Throne, and consequently, is not yet in the Kingdome which the Father hath appointed him.

Mr. Petrie's Answer.

What impudence is here! Doth not David say, Psal. 16 11. In thy presence is the fulnesse of joy, at thy right hand are pleasures for evermore? and Psal. 17.15. I shall be satisfied when I wake with thy likenesse, and Psal. 36.8. They shall be abundantly satisfied with the fulnesse of thy house, and thou shalt make them drinke of the river of thy pleasures. These and many more are spoken of the joyes in heaven by resemblance with earthly Kingdomes: and we have already shewed that he hath been misinformed (or misinformeth) of another Throne and another Kingdoms.

Reply.

Here you startle the Reader with a very foule exclamation, but an evill tongue, as it doth not become you, so it will nothing benefit you. Yea it deepely staines your innocency before God, very much impaires your reputation amongst men, (especially

upright men) and sets up your wounded conscience as an irre∣concileable Judge against you. Looke into the Epistle of Saint James, chap. 3. ver. 6. and you may see both the abominable off spring and originall of it. So is the tongue, saith he, amongst the members, that it defileth the whole body, and setteth on fire the course of nature, and it is set on fire of hell. That therefore it may not burne hereafter in those flames, from whence it is now too much inflamed, thinke seriously on this passage, and from henceforth give better language to others, though your enemies, then you have do••e to me for telling you the truth. Now as for your an∣swer, I confesse these texts to be Davids words, and that there are some metaphoricall phrases in them. But I deny that they have any resemblance with the civill affaires of an earthly Kingdome, or that there is any comparison to be made betwixt them and our Saviours saying, Luke 22.28. so that the impudence you speake of may well recoile on your selfe. For the text Psal. 16.11. shews onely, that the fulnesse of all joy and delight, is in the enjoyment of the sight of God, and to be [at the right hand of God] doth be∣token the highest place of honour and glory in heaven, which is proper to our Saviour, who is said to sit at the right hand of God, in allusion to a custome amongst men, who are wont to set those whom they will m••st honour, whom they most delight in, at their right hands. And that Text Psa. 17.8. shews that David after the resurrection, when he shall have a glorified body, as Christ now hath, shall be perfectly happy, shall be as he would be. For these words [to awake after thy likenesse,] are all one with those of Saint Paul in 1 Cor. 15.42, 43, 44. To rise in incorruption, in glory, in power, to rise with a spirituall body. For if we have been planted to∣gether in the likenesse of Christs death, we shall be also in the likenesse of his resurrection, saith the same Apostle, Rom. 6.5. and because we are laid into our graves as one that lies downe in his bed to sleepe, and shall be raised out of them, as one that riseth out of his bed from sleepe, therefore it is, that the Prophet useth, [awake] in stead of [arise] And the text Psal. 36.8. is referred by Muscu∣lus to Gods bountifull provision in this life for all men indiffe∣rently; and by Calvine better, as well to the outward and tem∣porall, as to the spirituall and eternall benefits of God towards the faithfull, his words are, Some restraine it to spirituall graces, but

unto mee it seemeth a more likelyhood, that under it are comprehended all Gods benefits, that pertaine as well to the use of this present life, as to the eternall & heavenly blessednesse. And so refers it as well to joyes on earth, as to joyes inheaven. And happily seeing the Prophet makes mention here of the house of God, it is best understood of the great comfort which men shall receive through Gods loving kindness towards them, in the time of our Saviours Kingdome on earth, when Jerusalem and the Temple of the Lord shall again be rebuilt and all Nations shall flow unto it, as it is, Isai. 2.2. or as it is, Zech. 14.16. shall goe up from yeare to yeare to wor••••ippe the King the Lord of Hosts, and to keepe the feast of Tabernacles. When I say, in the mountaine of the Lords house, in the restored Jerusa∣lem, the Lord of Hosts shall make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined; And shall destroy the face of the covering cast over all people, and the vaile that is spread over all Nations, Isai. 25.6. &c. And besides, every understanding man knowes, that [to drinke of the river of thy pleasures] is a metaphoricall expression, seeing plea∣sures are not the nourishment of the body, and so properly, and corporally dranke of; but belonging to the soule, to which they are as comfortable, as sweete and wholesome waters to a thirsty body. But to drinke wine, to eate the Passeover, to eate and drinke at our Saviours table, to eate bread in the Kingdome of God, to sit on seates, and judge the twelve Tribes of Israel, are all proper expres∣sions, and so quite different from the other. And as spirituall pleasures appertaine to the Saints on earth, as well as to the Saints in heaven; so doe eating and drinking agree as well with glori∣fied, as unglorified bodies, as well with the state of immortality, as with the state of mortality. For our Saviour did eate on earth, (at his Disciples table) after his resurrection; and he saith, that the glorified Saints shall eate and drinke with him at his table, after their resurrection. And further he saith, that after the last Judgement, there is in the new Jerusalem the fruit of the tree of life, to be eate of; and the water of the river of life to be dranke of; his words are, To him that overcometh will I give to eate of the tree of life in the midst of the Paradise of God, Rev. 2.7. and againe, Rev. 22.14, 15. Blessed are they that doe his Commandements, that they may have right to the tree of life. And whosoever will, let him take

of the water of life freely. And indeed seeing God creates nothing in vaine, it were vaine to thinke, that the tree of life should beare twelve manner of fruites monthly, unlesse they were to be fed on: or that the river of the water of life should runne through the midst of the streete in the holy Jerusalem, if it were not as well to be dranke of by the Saints in glory, as to nourish the tree of life on the sides of it. And therefore unlesse you can bring bet∣ter proofes to shew that I am misinformed, or doe misinforme, then these texts of the Psalmist, or any you have cited hitherto, you yourselfe will be found an over-hasty misinformer against the truth.

Israel's Redemption.

And as it is evident from his owne words, [ 50] that the Throne of his Kingdome is not now in heaven: so it is plaine from Saint Pauls, in 1 Cor. 15.12. that it shall not be thereafter the judge∣ment of the dead; his words are these, As in Adam all dye, even so in Christ shall all be made alive: But every man in his owne order, Christ the first fruites, afterwards * 1.14 they that are Christs at his com∣ming, (and therefore not the m 1.15 Martyres onely.) Then commeth the end, (what, presently after his comming? no, but) when be hath delivered up the Kingdome to God, even the Father, (and when shall that be?) when he shall have put downe all rule, and all authority, and power. For he must reigne till He, (that is, the Father,) hath put all his enemies under his feete: which will be fully accomplished, when the last enemy shall be destroyed, which is death, and when all things shall be thus subdued unto him, then (shall follow that inutterable glory, that height of happinesse, where) the Sonne also himselfe shall be subject unto him, that did before put all things under him, that God may be all in all.

Mr. Petries Answer.

1. Whether the Apostle might have said so, or so: Can any man gather necessarily out of these words so great a distance of time, betwixt the resurrection of the godly, and of the ungodly? Here the Apostle nameth the godly, and not the ungodly, not importing any notable distance of time: but because he had said, ver. 22. In Christ all shall be made alive, which words cannot be properly and univecally meaned of the ungodly, whose rising shall be for the accomplishment of the second deaths: therefore here ver. 23. he justly omits the mention of the ungod∣ly, and speakes of the godly, as also he doth, 1 Thes. 4.16, 17. where we find expressely an order among the godly, saying, The dead in Christ shall rise first, and then we who are alive and remaine, shall be caught up together with them in the clouds, to meere the Lord in the aire. The Apostle in both texts speakes of the same comming of Christ, (as this Author acknowledgeth and applyeth the words to the same purpose, pag. 50.) As none will say, that there shall be any no∣table priority in time betwixt the one and the other sort meeting Christ: so, and farre lesse doe these words speaking onely of them that are in Christ, import two resurrections, different the one from the other, the space of a 1000 yeares. Yea, and the Apostle saying, That we shall be caught up, and meete the Lord in the aire, and so shall be ever with him: How can any imagine that we shall come downe againe from the aire to abide so long a space upon the earth: and therefore be speakes there of the generall resurrection, when they who are in Christ, shall be ever with him, not in a temporall, but everlasting glory. And seeing the Apostle speakes both here and there of the same resurrection, certainely he speakes not here of a resurrection before the time of the generall judgement. 2. pag. 49. After these words of Paul, at his comming: Mr. Maton inserteth, and not the Martyrs onely. Why inserteth he these words? doth any (who denyeth this earthly Monarchy) say, that the Martyrs and no more shall come with Christ? no, but some Millenaries say so. And here he would marke a word against them. Be it so. 3. He wresteth the words thus, Then commeth the end, (what presently after his comming? no, but) when he hath deliver∣ed up the Kingdome to God, even the Father; and when shall that be? when he shall have put downe all rule, and authority, and power, &c. Here instead of explication is a very contradiction of the text by inserting a negative, and conveighing it closely with a query:

The particle Then hath relation to the words preceding, and the word Comes, is not in the originall, as yee may see by the divers characters in the translation, and it may as well be rendred, Then, or at that time is the end, when he shall have delivered up, &c. So that the very time when he shall deliver the Kingdome, is when they who are Christs shall arise at his comming: And therefore there shall be no notable distance of time betwixt the resurrection and the generall judgement, and consequently these words of Paul doe clcarely prove, that the reigne of Christ as God-man doth not beginne after his next comming, nor can (without contradiction unto the Apostle) any nota∣ble space of time be betwixt his next comming, and the last subduing of all things. The 25 verse proveth the same: for when it is said, For he must reigne till he hath put all his enemies under his feete; thereby is teached (more clearely in the originall language) that now he reigneth, and continues reigning, and consequently, he is not to begin his reigne, (even as it is said, Heb. 2.8. Thou hast put all things un∣der his feete,) and when they who are in Christ shall be made alive, death the last enemy shall be destroyed, and then is the end of administra∣tion.

Reply.

1. The reason which you alledge against the distance of time betwixt the resurrection of the godly and ungodly, to wit [that the last clause of the 22 verse, So in Christ shall all be made alive, is not properly and univocally meant of the ungodly, whose rising shall be to the accomplishment of their second death;] this reason is a meere mistake, or rather a groundlesse untruth. For as in Dan. 12.2. the words, [Sleepe and Awake,] are indifferently applyed to the death and resurrection of the just and unjust; as in this chap. ver. 20. the word [Sleepe] is indifferently applyed to all that are dead; and ver. 12, 13.15, 16.21.29. [The dead] are opposed to the living in generall, to all that live a naturall life on earth; and so are meant of all that are departed out of this life, both e∣lect and not elect. In like manner the word [Shall be made alive,] ver. 22, is opposed onely to the first and naturall death of the bo∣dy, to the corruptible state of it in the grave: and not to the spirituall death of the soul, or to the second and supernaturall death of the body; and consequently doth equally comprehend the resurrection of the good and bad: as the 21 verse doth fur∣ther

confirme, For since by man came death, (to all, both good and bad) by man came also the resurrection of the dead (of all, both good and bad.) So that the Apostle discoursing here of a proper and bodily resurrection, speakes onely of such a death, as is com∣mon to all, (which is a bodily death,) and such a resurrection as is common to all; (which is a bodily resurrection.) And having proved the resurrection, and shewed also in what order it shall be fulfilled: towards the end of the chapter, he tells the Saints with what bodies they themselves shall arise, to wit, with incor∣ruptible, with glorified, with spirituall bodies. And as for the text, in 1 Thes 4 16, 17. it doth shew onely that the Saints which are living, at our Saviours comming, shall not be caught up to meete Christ, before those that are dead. For when the Saints who are dead, shall be raised out of their graves, then the Saints that remaine alive shall together with them be caught up into the cloudes to meete the Lord. So that this order, (as you call it) is an order betwixt the Saints remaining alive at our Saviours com∣ming, and the Saints deceased before his comming: and not an order touching the distinct rising of all those that are dead, which is that which Saint Paul affirmes in the 1 Cor. 15.23. &c. And whereas you would make it a matter incredible, that our Savi∣our and the Saints shall come downe againe, from the aire, to abide so long space on earth, onely because it is said, [That they shall meete the Lord in the aire, and so shall ever be with the Lord.] You doe shew your selfe to be either very forgetfull of what you have read in Gods word, or that you tooke but little notice of it, when you did read it; For doth not Z••ch. 14.5. tell us, That the Lord shall come and all the Saints with him? Seeing then the Saints shall meete the Lord in the aire, as Saint Paul saith: and seeing also when they are met, the Lord shall come, and all the Saints with him, as the Prophet saith, whither shall they come, but from the aire to the earth? Surely whatsoever you or any other through your perswasion may imagine of it, Job makes no doubt of it. For chap. 19. ver. 25, 26, 27. he saith, I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skinne, wormes destroy this body, yet in my flesh shall I see God: whom I shall see for my selfe, and mine eyes shall be∣hold, and not another, though my reines be consumed within me. And

Jeremiah seconds him, chap. 23. ver. 5. in expresse termes touch∣ing our Saviours abode on earth. Yea seeing our Saviour at his comming with his heavenly host, shall take the Beast and false Prophet alive in battell, and make a feast of their Armies for the fowles of heaven, as it is revealed in the 19 chap. of the Revel. and tread them in the winepresse of his wrath, that the bloud shall come even unto the horse-bridles, by the space of a 1000 and 600 furlongs, as it is foretold Revel. 14.19, 20. Shall be descend to the earth to doe this, thinke ye, or shall he not? And why also may not the Saints, when they have met the Lord, as well be ever with him, though he first descend with them to reigne on earth, as if he should goe immediately backe with them into heaven? Nescis, haud dubio nescis.

2. You might well have spared this passage, unlesse you could have shewed, that I had markt any thing against the truth. But doth the Apostle prove them onely to be in an errour, who hold that none besides the Martyrs shall rise & reign with Christ at his coming? Surely he markes a word against those too, who hold that all the dead shall rise at Christ comming; for—every man, saith he, in his owne order, Christ the first-fruites, afterwards they that are Christs at his comming. Loe here the order of the Saints that dye before Christs appearing, is, to be the next that shall rise after Christ himselfe. And when then is the order of the rest of the dead; but when the time of Christs 1000 yeares reigne on earth, is finished? when the last enemy is destroyed, which is death? which shall not be utterly destroyed till the last resurre∣ction, till all men be raised from the dead. For seeing the Apostle without any relation to the severall estates of the just and unjust, after their resurrection, speakes here onely of the rising of their bodies, which equally and univocally belongs to them all; why should we thinke, that he would not as well have mentioned the resurrection of the unjust too at Christs comming, as he doth the resurrection of the just, if they were to rise at the same time with these? if the words [But every man in his owne order] doe not in∣timate any order? doe not intimate a priority of time betwixt the godly and ungodly, as well as they doe betwixt Christ and them?

3. If you were as able to justifie your accusations, as you are

forward to accuse, there were no contending with you; but it is so common with you to awe the Reader with great words, when you have least to say to the purpose, that he is by this time well acquainted with your craft, and therefore your bare affir∣ming that here is a contradiction, will be taken for no evidence. Although then the word [commeth] be not expressed in the ori∣ginall, yet to make the sense compleate, this word, or a word equivalent to this, (as your owne translation doth witnesse) is here to be understood. For then, [or at that time, say you, is the end.] I pray at what time? at the time of our Saviours descen∣ding? surely the Apostle answers not so: but when he shall have deli∣vered up the Kingdome to God, even the Father: When he shall have put downe all rule, and all authority, and power, &c. So that the [Then] here is referred by Saint Paul, to these [Whens] which follow it, and not to the words foregoing, as you wrest it. And besides whereas the Apostle shews us, when the end shall be by these converti••le expressions, When he shall have delivered up the King∣dome to God: When he shall have put downe all rule, and all authority, and power: you skippe from this, and falsely and fallacioufly in∣ferre, [That the time when he shall deliver up the Kingdome, is, when they who are Christs shall rise at his comming:] so that according to your explication of the text, the words, [Then commeth the end] are superfluou••, and the text should runne thus, Christ the first-fruites, afterwards they that are Christ's at his comming, when he shall have delivered up the Kingdome, &c. And thus it appeares, how much this place of the Apostle doth puzzle you. And yet you tell us also, [That the 15 ver. doth teach us that Christ reigneth now, because it is said there, for be must reigne, &c.] But this is no truer then the rest that you have said. For the Apostle referres these words to the time after his comming, and not to the time that now is; so that the full meaning of his words, is this. After∣wards they that are Christs at his comming, Then commeth the end, when (after his comming) he shall have delivered up the Kingdome to God; When (after his comming) he shall have put downe all rule, and all authority, and power; When (after his comming) the rest of the dead are risen. For he must reigne (after his comming) till he hath put all his enemies under his feete: And the last enemy that shall be destroyed is death, at the last resurrection of the dead. And whereas

you adde that text Heb. 2.8. [Thou hast put all things under his feete, to prove also that Christ doth now reigne;] You doevery unad∣visedly contradict your owne Tenet, and the Apostles words. For if all things are now actually put under him, then he doth not now reigne, seeing the Apostle saith, That he must reigne untill he hath put all his enemies under his feate, and no longer. And there∣fore it is evident that those words, Heb. 2.8. are spoke in rela∣tion to Gods fore-appointment of it, and not to the actuall per∣formance of it: to Gods committing of that power to the Sonne by which he is now able to subdue all things unto himselfe, as it is Phil. 3.21. and not to the Sonnes putting of this power in exe∣cution, which shall not be till his comming againe, as both the order and sense of Saint Pauls words here doe shew; and the vol∣ces in heaven at the sounding of the seventh Trumpet, Rev. 11.15. And the thanksgiving of the Elders, ver. 17. doe confirme. And so the beginning and not the end of the administration of Christs Kingdome is to be when they who are dead in Christ, shall be made alive. And though these Saints shall dye no more, yet death the last enemy shall not be then utterly destroyed, for as much as none but these Saints shall then rise: and that the Jewes which are then to be delivered, and the Gentiles which shall be called at and through their deliverance, and those who are borne in the time of our Saviours reigne, shall be subject unto death as well as we, though not to the like persecution by men, or temptation from Satan, who is then to be bound up for the space of a 1000 yeares.

Israel's Redemption.

Thus farre Saint Paul, whose words doe clearely prove, [ 51] that the reigne of Christ as man, (of which alone we treate) doth neither beginne before his comming, nor extend it selfe beyond the death of Death the last resurrection. And therefore cannot without a palpable contradiction, be taken for the time, when he shall give up his Kingdome to the Father: nor for the time that now is; betwixt which and his Kingdome too our Saviour in my conceit, hath put an irreconcileable distinction, calling this, the time, not of a Kingdome, but of temptation; that is, a time of persecution for righteousnesse sake; a time wherein his Dis∣ciples must be delivered up to be afflicted, killed, and hated of all

Nations for his Name: that thus fulfilling the rest of the afflicti∣ons of Christ, for his bodies sake, which is the Church, they may at last wholly, and together, (for shall not their bodies as well reigne with Christ, as their soules? but these we know, are, and shall be yet captives to the grave: or, are the Saints that shall be found alive at Christs comming exempted from his King∣dome? for if he should reigne till then, and then give up his Kingdome to his Father, they are exempted; but if, as our Apo∣stle she ws, his reigne beginne not till his comming, then as the living shall at that time n 1.16 together with the dead in Christ, be caught up to meete him; so the Saints shall then, an•• ••ill then they cannot wholly, and altogether reigne with him) I say toge∣ther and at once be made partakers of their Masters Kingdome, which as it appeares is not to be in heaven, and therefore must needes be held on earth; where all things which our Saviour pro∣mised his Disciples may well be accomplished in a literall sense.

Mr. Petrie's Answer.

What God by his word and experience bath conjoyned, let no man call irreconcileable: for be saith Psal. 110.2. Reigne thou in the midst of thy enemies: and Rom. 8.37. In all these things (that is, in the midst of our sufferings) we are more then conquerours: so that when the enemies doe rage and persecute, even then doth Christ reigne, and the godly are Kings, or if there be any title more transcendent.

Reply.

Certainely experience doth joyne nothing together, but de∣clares onely to us what God hath conjoyned, and doubtlesse what God hath conjoyned, Christ would not separate: and yet Luke 22.28. he saith, Yee are they which have followed mee in my temptations, therefore I appoint unto you a Kingdome, as my Father hath appointed unto me, that yee may eate and drinke at my table in my Kingdome, and sit on seates judging the 12 tribes of Israel. Which words, as they doe plainely distinguish the time of Christs temp∣tations, from the time of his Kingdome; so they doe shew too, that the Apostles Kingdome was then onely appointed unto them by our Saviour, and not then enjoyed by them. And you cannot deny it, unlesse you will say, that the Disciples did then sit on seates, judging the twelve Tribes of Israel: or that Christ himselfe did then reigne; for it is his owne Kingdome which

he here appoints unto them. Neither will the texts which you have cited, prove that the time of our Saviours and the Saints persecution and affliction doth contemporate with the time of their reigne. For that Psal. 110.2. Reigne thou in the midst of thy enemies, doth shew onely, that he shall reigne amongst those who shall declare themselves enemies to him and his, both before and when he comes to reigne; and not that his enemies shall have any power to molest (much lesse to raise persecution against) him, and his when he doth reigne: for the 1 verse doth manifest that these enemies are to be made his footstoole at his very en∣trance into his Kingdome: at his comming from the right hand of God, at which time it is, that he is to reigne amidst them, and not before. And that text Rom. 8.37. doth shew onely, that through Gods speciall love towards us, we are enabled to con∣quer all tribulation, distresse, perill, (or whatsoever else) that can be brought on us for our faith in Christ: and consequently that we doe now contend for a Kingdome, but not that we doe now reigne; for who will say, that when two strive for the ma∣stery, either of them is conquerour, till one be vanquisht: or that when two Princes contend for a Kingdome, either doth reigne over the other, till one be quite subdued unto the other? and such certainely is our condition in this life, and no other. For now yee are full, now yee are rich, yee have reigned as Kings without us, and I would to God yee did reigne, that we also might reigne with you, saith Saint Paul, 1 Cor. 4.8. where he goes on, For I thinke that God hath set forth us the Apostles last, as it were men appointed to death, for we are made a spectacle unto the world, and to the Angels, and to men, &c. What! would the Apostle have thus denyed that he did reigne, onely because many tribulations did attend him, if the reigne of the Saints and their sufferings were consi∣stent? Doubtlesse he would not: and therefore though they depart out of this life, as conquerours over all temptations, through the grace of God that is in them: yet they live not here as Kings, but as combatants: neither doe they finish their con∣quest, till the appointed time of their life be finished. And when should they be Kings, but when they receive their crownes; which is not while they fight, nor presently after they have o∣vercome, (but when they receive their bodies againe to weare

them) but at the day of Christs next appearing, which shall be a Coronation day to all them that love that day; as the same A∣postle's words doe witnesse, 2 Tim. 4.7.8. I have fought (saith he) a good sight, I have finished my course, I have kept the faith. Hence∣forth is laid up for me a crowne of righteousnesse, which the Lord the righteous Judge shall give me at that day, and not to me onely, but to all them that love his appearing. And in the 2 chap. of the same E∣pistle also ver. 11.12. he thus plainely distinguisheth the time of the Saints reigning from the time of their suffering. It is a faithfull saying: for if we be dead with him, we shall also live with him. If we suffer, we shall also reigne with him. Here Mr. Petrie further excepts against two particulars in the parenthesis of my foresaid words.

The 1 Particular.

And shall not their bodies as well reigne with Christ as their soules? but these (we know) are, and shall be yet captives to the grave.

Mr. Petrie's Answer.

When Christ shall come, the last enemy shall be destroy'd, and the bo∣dies (and not the Soules, which dye not) shall be made alive, and both shall be with him for ever.

Reply.

You should here have told us, whether the bodies of the Saints shall not reigne with Christ as well as their soules; in stead whereof you tell us, [that their soules dye not, and that when Christ cames, their bodies shall be made alive, and both bodies and soules shall be with him for ever.] I dare say this answer was never learned in any approved schoole: and I beleeve indeed, that this Querie did put you to a stand. For if you should have denyed, that the bodies of the Saints must reigne as well as their soules, you could thew no reason for it. And if you should have granted it, you had herein denyed your owne Tenet, to wit, that the Saints do now reigne, because while they are in this life, they suffer in their bo∣dies all manner of distresse, they are hungry, thirsty, naked, scour∣ged, buffered, banished, tormented; and when their soules de∣part out of this life, their bodies are left behind to moulder into dust. So that neither while they are in the body, nor when they are out of the body, are their bodies in a condition agreeable to a regall estate; to the quiet, free, honourable, powerfull, and de∣lightsome

estate of Kings; of such as rule over others. Yea it is in regard of their bodily afflictions onely, that they are here of all men most miserable: and the spirituall conquest of their souls, is indeed the principall occasion of mens tyrannizing over their bodies, and of their conquering and destroying the life thereof.

The 2 Particular.

Are the Saints that shall be found alive at Christs comming exemp∣ted from his Kingdome? for if he should reigne till then, and then give up his Kingdome to his Father, they are exempted.

Mr. Petrie's Answer.

He is a King till then, and governeth all who are, and shall be: and when he shall come, they who shall be found alive, shall be caught up to meete him. And because the clearing of this point, may serve for clea∣ring the whole matter, I adde by way of explanation. As the sinne of Adam was committed against God the Father, & his revolting or apo∣stasie was a diminution of the Fathers Kingdome, so the bringing of the faithfull into his obedience, is the rendring of that Kingdome. It is true, the offence was against the Sonne, and Holy Spirit: but the worke of the creation, being the worke of the Father in a speciall manner, (as it is intimated in the Creede) the sinne was directly against the first Per∣son. When obedience was not given, the Father might have executed his justice on the ••ffenders, as be did on the Angels. Now as when a part of an earthly Kingdome rebelleth against the King directly, and in∣directly against his Sonne, as a friend, and heir of his Fathers Crowne: the Sonne may undertake to regaine the rebels unto his Father, and the Father may be well pleased to commit unto his Sonne that part of the Kingdome for that effect with full power, which the Sonne accepts, and reigneth, and prevailes powerfully: so that, albeit, the arch-traitour gain-stand in malice to the honour of the King, and his Sonne, yet ma∣ny of the rebels are reconciled with the King, who by this meanes regain∣eth his Kingdome: So the Sonne of God hath undertaken for so many as it pleased him, and beseecheth men to be reconciled with the King of heaven and earth, shewing that he hath appeased the Fathers wrath, and bath power to receive into, and exclude from the Kingdome of heaven: which power he hath received of the Father; and he shewes that there is a time determined for receiving men into grace againe; So that if that time shall expire, there is no more grace to be shewed unto any; Satan en∣vieth the glory of God, and mans reconciliation, and therefore opposeth

by deceiving some, and vexing others, who hearken unto the word of re∣conciliation: neverthelesse Christ prevaileth by his preaching, so that a great many repent, and crave mercy, and others not: when the de∣termined time comes, these who have been received into mercy, are pre∣sented unto God the Father, and as if they had not rebelled, he accepts them into his Kingdome: when the Sonne saith, Here am I, and these whom I have brought into acknowledgement of their offences: I have satisfied justice for them, Thou O Father hast thine owne Subjects, and let them have the Kingdome prepared for them: The Father will not say, thy reward is not in heaven, but on earth: therefore let them goe againe to the earth, and inherit glory there for a 1000 years: but re∣ceives them into the inheritance reserved for them in the heavens.

Reply.

This answer is as much besides the question as the other: for the argument is, That if Christ doth now reigne, and shall reigne onely till his comming, then those Saints which shall be found a∣live at his comming shall be exempted from his Kingdome, shall not reigne with him, as the Saints departed did reigne with him. To which you say no more but this, [That they shall be caught up to meete him.] And besides, seeing our Saviour is not to give up his Kingdome to his Father, till after his next appearing, and that the time of his reign is to be but a 1000 yeares; it must needs fol∣low, (according to your opinion) that not onely all the Saints before his incarnation, but that the Apostles themselves too, and all the rest of the Saints that have been converted within the first six hundred yeares and upwards since his incarnation, must be ex∣cluded from his Kingdome. And yet doubtlesse both the Saints before Christs first comming, and the Saints under the first ages of the Gospell, have all reigned spiritually, as well as the Saints since that time. They have been conquerours I say, over sin, and over sufferings for obedience unto Christ, in as eminent manner, as any Saints since have been, (if not more eminently,) as in the 11 chap. to the Heb. the Acts of the Apostles, and the Ecclesia∣sticall histories doe testifie. And therefore that reigne of the Saints revealed in the 20 chap. of the Apoc. as a reigne to come, and to be but of a 1000 yeares continuance, must needs be meant of some other reigne: and consequently of a proper and politick reigne on earth, at the redemption of their bodies. But lest the

reader should take notice that you have nothing to say to these arguments, you annexe unto your indirect answer, a long dis∣course; whereof that of the Apostle, Rom. 5.19. As by one mans disobedience many were made sinners, so by the obedience of one shall many be made righteous: is the whole summe. And in this discourse wh••ch you call [a clearing of the whole matter.] There are these notable passages. For first you tell us, [that Adams revolting was a dimi••ution of the Fathers Kingdome.] whereas indeed it made way for the salvation of those whom God had predestinated unto the adoption of children by Jesus Christ, of which number not one was diminished by Adams apostasie: for as many as God had purposed to save before mans fall, somany and no more will he make heires with Christ, will he make partakers of the King∣dome prepared for them from the beginning of the world. Se∣condly, you tell us, [That the bringing of the faithfull into the obe∣dience of the Father, is the rendring of the Kingdome unto him.] And so you make Christs reigne, and the rendring of his Kingdome to the Father, to be all one, and to contemporate; whereas the giving up of his Kingdome, must needes succeede the time of his reigne: for to cease from governing a Kingdome, must needes presuppose a preceding government of it. Yea and you your selfe say afterwards, [That when the determined time comes, these who have beene received into mercy, are presented unto God the Father—when the Sonne saith, Here I am, and these whom I have brought into the acknowledgment of their offences, I have satisfied justice for them, Thou O Father hast thine owne Subjects, and let them have the King∣dome prepared for them.] Wherein you plainely acknowledge, that the rendring up of the Kingdome to the Father, is to be when the number of the elect is fulfilled, when these who have be∣fore been received into mercy, are all presented unto God the Father, with spotlesse and incorruptible bodies and soules. Which is a flat contradicting of your former words, to wit, That the recei∣ving of the faithfull into mercy, that the bringing of them into the Fa∣thers obedience at their conversion, is the rendring of Christs Kingdome. Thirdly, you tell us, [That Adams revolting was a sinne directly against the Father.] Whereas the workes of power being chiefly attributed unto the Father, the workes of wisedome unto the Sonne, and of love unto the Holy Ghost; The sinnes of infirmity,

and weakenesse are most direct against the first Person: the sinnes of ignorance and unadvisednesse most direct against the second Person: and the sinnes of wilfulnesse and malice, most direct a∣gainst the third Person. And did Adam fall out of weakenesse, when (as all Divines agree) he had ability to stand? or out of ignorance, when he knew that he did what he was forbid to doe? or rather out of wilfulnesse, when notwithstanding his power to have withstood temptation, and his knowledge of the unlawful∣nesse of the act; he yet yeelded to doe what he should not have done? Fourthly, whereas the rebellion of mankinde against God is generall: you compare it onely with the rebellion of a part of an earthly Kings Subjects. Fifthly, from this defective comparison, you make Christ to reigne but over a part of his Fa∣thers Kingdome; whereas he is to deliver up a whole Kingdom to the Father, and not a part of a Kingdome onely; and doubt∣lesse he must reign over al that he delivers up. Yea although you here make Christ to reign only over a part of his Fathers King∣dome, and say also, [That the arch-traytour gain-stands in malice to the honour of the King and his Sonne: that Satan still opposeth by deceiving some, and vexing others:] yet you say pag. 7. That Christ is great over all the world, seeing all the Gentiles doe prayse him, and all people laud him. And pag. 52. That be hath made all Kingdomes of the world acknowledge his authority, and hath put downe all contrary power and authority, &c. And pag. 58. That now is no Kingdome but our Lords and his Christs. And pag. 40. That his enemies are made subject to him, even his greatest enemies. So contrary are you to the truth, and to your selfe. Sixthly and lastly, you tell us, [That at the delivering up of our Saviours Kingdome, the Father will not say, Thy reward is not in he even, therefore let them goe againe into the earth, and inherit glory for a 1000 yeares.] And doubtlesse he will not. For when our Saviour shall give up his Kingdome to the Father, his owne Kingdome on earth shall be fulfilled. And we say, that his Kingdome is to beginne at his appearing, when none but the Saints then departed shall rise: and not at the last judgement, when all others shall rise, as you to delude the reader doe purposely misunderstand us. And so your pretended expli∣cation of the whole matter, is indeede no other, but an intended implication of a plaine truth.

Israel's Redemption,

Of this Kingdome also speakes Saint Peter, in Acts 3.19. [ 52] Re∣pent ye therefore, and be converted, that your sinnes may be blotted out, when the o 1.17 times of refreshing shall come from the presence of the Lord, and be shall send Jesus Christ, which was before preacht unto you, p 1.18 whom the heavens must receive untill the times of restitution of all things, which God hath spoken by the mouth of all his holy q 1.19 prophets since the world began: where if by [the times of refreshing, and times of restitution of all things] nothing else can be meant, but the Jewes inhabiting againe of their owne land, and the bringing of all other Nations into subjection to them, (with which a blessed and wonderfull change of the creatures shall con∣curre) then it is evident, that when Christ comes at this time, he shall accomplish this thing to Israel; and consequently receive his appointed Kingdome: but that these words can have no o∣ther meaning, a small acquaintance with the Prophets will in∣forme you: who as they speake of nothing more, so they have nothing which can be applyed to our Saviours second comming, as a comfortable effect so generally foreshewne, but this.

Mr. Petrie's Answer.

1. I am sure, no man can imagine that these words in themselves import, that our Saviour shall reigne among the Jewes as an earthly Monarch: which is the point. pag. 45. And therefore this, if by the time, &c. is as if one would say, If I be a King, I am a King. 2. That the Prophets have another meaning, may be seen by all interpre∣ters, and partly by that is said here. 3. It is wonder, if any Jew will say, that the Prophets speake of nothing more; for if his meaning be, They speake not more of any other thing, it is qu••stionable, seeing there is much spoken of Gods precepts: But if he doe meane, (as it seemes) that they speake not of any other thing that can be applyed unto our Sa∣viours comming, I will cite one Prophet for all, D••n. 2.1, 2. Where is mention of the great Prince, of great trouble even to the time of deli∣verance, and then awaking of some (not for a space of time, but) to everlasting life, and of others (at the same time) unto shame and ever∣lasting contempt. And is not this a more comfortable effect foreshewne generally unto every one, that shall be written in the booke? Now the cause why the Prophets write so much of Jerusalem, and that King∣dom to be restored, was, That the godly hearing of the destruction of that

Kingdome, did greatly feare, that that Common-wealth should never be restored, wherein Christ our Saviour was to be borne, and performe the worke of redemption: we may justly thinke, that their feare was not so much the want of bodily liberty, as the not comming of our Saviour: and therfore the Prophets insist much upon that point for the comfort of the godly, that howsoever that Kingdome shall be ruined, yet it shall be restored, and all Nations shall by the preaching of Jewes come into the obedience of Christ, and so receive lawes from the Jewes, as being cap∣tives unto them, whose captives they might be for a time. But to ima∣gine that the faithfull did expect, and the Prophets did speake of no other thing but this earthly Monarchy, is too grosse, and directly contradi∣cting the Apostles bearing another testimony of them, Heb. 11.16. They desire a better countrey, that is, heaven. And 1 Pet. 1.9, 10. Receiving the end of your faith, even the salvation of your soules: Of which salvation the Prophets have enquired and searched diligently, who prophecied of the grace the should came unto you, &c.

Reply.

1. If these words in themselves import not, that our Saviour shall reigne among the Jewes as a Monarch on earth: yet com∣pared with the prophecies to which they doe direct us for an explanation of [the times of refreshing, and times of restitution of all things,] they doe certainely import as much. And this forme, If by the times of refreshing, and times of restitution, &c. the Jewes re∣storing to, and prosperity in their land, must needes be meant, then it is evident, that when he comes at these times, he shall accomplish this unto Israel, is not to prove (idem per idem,) the same thing by the same thing, as you untruely affirme. But this forme, If by the times of refreshing &c. the Jewes restoring to, and prosperity in their land be meant, then by the times of refresh∣ing, &c. the Iewes restoring to, and prosperity in their land is meant. And your silence touching the meaning of the times of re∣freshing, and the times of restitution of all things doth manifest, that you did thus traduce the forme of this argument, onely because you could not gainsay the evidence fit.

2. You say pag. 23. T at a linterpreters (except a few Mille∣naries) have expounded the prophecies touching the Jewes future prosperity in their owne land, of the Jewes onely. And you say here, [That all (without exception) have said, that the Prophets

have another meaning.] But surely we have shewed that such in∣terpreters cannot prove what they say. Yea seeing it is evident by Saint Peters words here, That our Saviour shall not come a∣gaine till the times of refreshing, &c. and that it is as evident by the writings of the Prophets, (to which the Apostle directs us for an interpretation of these times) that nothing appliable to our Sa∣viours second comming, (as a comfortable effect) is foreshewed by them all, besides the pious and prosperous establishment of the Jewes in their owne land: It necessarily followes, first, That this is meant by the times of refreshing, &c. And secondly, That the prophecies touching this subject, are properly and historically to be understood. I say historically, for what is a prophecy, but an history of things to come, as a Chronicle is an history of things past?

3. Doubtlesse these words are plaine enough to a man of farre meaner capacity, then you are. And as I have said it once, so I dare say it againe; That as the Prophets speake not more of any one thing then they doe of the redemption and restauration of the Jewes; so nought which can be applied to our Saviours second comming as a comfortable effect, is foreshewed by them all, but this. Which last words you purposely misapprehend, that you might have somewhat to say. For whereas I have said onely, That there is no comfortable effect belonging to Christs second comming, which all the Prophets have foreshewed, but this. You make me say, that none of the Prophets have spoken of any other thing, that can be applied to our Saviours comming, but this. And then you bring an instance out of Dan. 12.1, 2. [Where, you say, is mention of the great Prince, of great trouble, even to the time of deliverance, and then awaking of some, (not for a space of time, but) to everlasting life, and of others, (at the same time) unto shame and ever∣lasting contempt.] But surely as the matter of the first Parenthe∣sis is not affirmed by us, so the contents of the last are but a false glosse. For though the Prophet saith, That many of them that sleepe in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt; yet he saith not, that all these shall life at the same particular time. And the first verse, which shewes that the great Prince shall stand for the children of Daniels people, and that they shall at that time be delivered, (e∣very one that shall be found written in the booke, that is, That

God hath appionted to be delivered) doth plainly intimate, that the Jewes shall be then greatly hated and oppressed by other Na∣tions (as the two last verses of the preceding chapter compared with Rev. 16.12, 13, 14, 16. and with the 7 chap. of this prophecy, and other prophecies doe plentifully declare) and consequently it doth foretell, that which we affirme to be meant by the [timer of refreshing,] to wit, the deliverance of the Jewes, (of Daniels people,) both from their spirituall and bodily bondage: For why else is the deliverance of the Jewes onely spoken of, who have so long been, and still are captives both to unbeliefe, and to other Nations? strangers to Christ, and to their owne countrey? And whereas you tell us, [That the restoring of the Kingdome of Israel, was so often revealed by the Prophets rather to keepe the Jewes from the distrust of our Saviours comming, then to comfort them against the losse of their bodily liberty, and native inheritance.] Doubtlesse it was ra∣ther for this, then for the other; seeing they did reveale also ma∣ny particular prophecies, touching our Saviours incarnation; which revelations did more directly confirme their beliefe of Christs comming, then those touching the deliverance of their posterity, and the restoring of their Kingdome to them, could. And seeing you confesse here, [That the prophecies touching the re∣storing of Jerusalem, and that Kingdome, did concerne the Common∣wealth of Israel, which was afterwards destroyed,] You doe herein apparently admit of that proper sense of the prophecies, which you have before so much opposed. For the destruction of a tem∣porall Kingdome cannot be repaired, but by the regaining of that freedome, and command which it formerly enjoyed. And yet you presently recall this; for having said, [That howsoever that Kingdome shall be ruined, yet it shall be restored,] you adde imme∣diately, [And all Nations shall by the preaching of the Jewes come into the obedience of Christ, and so receive lawes from the Jewes, as being captives unto them, whose captives they might be for a time.] So that you speake forward and backward, all in a breath, and are as one in the midst of a bog, who knowes not where to fixe his foote. For first you grant, that the Kingdome of whose re∣stauration the Prophets write so much, was the temporall King∣dome of the Jewes; and by and by you make the restoring of this temporall Kingdome, to be the converting of the Gentiler by

the preaching of the Gospell, which is a very ridiculous impos∣sibility. And as this your inconstancy, so your expression is ob∣servable: for first, though you understand that which you speak of, to be already past, yet you deliver it in the future tence, and as hereafter to be fulfilled; And secondly, you say, [That the Nations shall by the preaching of the Jewes—become captives unto them.] But surely the state of grace is very unfitly termed a cap∣tivity, seeing it brings with it the greatest freedome, the freedom of the conscience. For where the Spirit of the Lord is, there is liberty, saith the Apostle, 2 Cor. 3.17. And if the calling of men to the faith of Christ, should make them captives; I pray, what will become of the spirituall reigne of the Saints, which is all the reigning that you allow them under Christ? And besides, the Prophets words, That the Jewes shall possesse the Gentiles in the land of the Lord for servants, and for handmaides, that they shall take them captives, whose captives they were, and shall rule over their oppres∣sours; doe plainely shew that the Gentiles shall be captives to the Jewes, in the like manner as the Jewes were to the Gentiles; to wit, by a bodily subjection, and captivity: which cannot be while the Jewes themselves remaine captives under the Gentiles. And therefore we doe truely imagine, that the faithfull did expect, and the Prophets in their revelations touching Jerusalem, and that Kingdome to be restored, did speake of a Monarchy on earth. Neither doth this imagination contradict any testimony of the Apostles, touching the expectation of the faithfull before Christs incarna∣tion. For who will say that this antecedent of S. Paul, Heb. 11.14, 15, 16. The Patriarches Abraham, Isaac, and Iacob, did, in their corruptible condition, when they lived as strangers and pilgrimes on the earth, desire a better countrey, that is, an heavenly (for so the Apostle interprets himself, and not as you doe) will beare this consequence; Therefore when they shall rise in incorruption, they shall not reigne on earth a 1000 yeares? Or that this pro∣position of Saint Peter, 1 Epist. chap. 1. ver. 9. &c. The beleeving Jewes did by faith in Christ receive the salvation of their soules; (of which salvation, when it should be purchased by the suffe∣rings of Christ, (and when conferred upon the whole Nation of the Jewes,) the Prophets which prophecied of the grace that should come unto the Jewes, did enquire, and search diligently)

will inferre this conclusion; Therefore at the redemption of their bodies, at the perfecting of their salvation through the re∣velation of Jesus Christ, they shall not reigne with Christ on earth?

Israel's Redemption

And here we may call to minde too, [ 53] our Saviours words to Iames and Iohn, when they requested that one might sit on his right band, and the other on his left in his Kingdome. To sit on my right band, and on my left, said he, is not mine to give, but it shall be given to them, for whom it is prepared of my Father.

Mr. Petrie's Answer.

We may call to mind too his words, ye know not what you aske, Matth. 20.22. and the words of the Evangelist, ver. 24. When the ten heard it, they were moved with indignation against the bre∣thren. Which words shew that howbei•• Christ had spoken of his King∣dome, yet at that time Iames and Iohn were both ignorant and ambi∣tious.

Reply.

You tell us here, that we may call to mind too our Saviours reprehensive words, Matth. 20.22. and the Evangelists words, ver. 24. touching the indignation of the ten against the brethren. But surely it is best to call to mind the truth, which as it is plainly taught in our Saviours direct answer, ver. 23. so it is necessarily implyed in the other disciples indignation, who doubtlesse would rather have marvelled at the strangenesse of their suite, then have been any whit offended with them for it, had they sought that which no man should at any time enjoy. And there∣fore although you may charge the two brethren with ambition, for seeking to be preferred above the other disciples: and with an erroneous conceit touching our Saviours unlimited choise of the persons, that should sit at his right and left hand; yet you cannot charge them with ignorance touching the subject and matter of their request, to wit, that there were such places to be had, which they aimed at.

Israel's Redemption.

Which saying, as it doth shew that our Saviour had before acquainted the Apostles of his Kingdome: so it intimates, that his Kingdome is to be held on earth, where onely this may be ful∣filled: for in heaven it cannot be done, unlesse we will grant,

that other men shall be as highly exalted there, as our Saviour is, to wit, to the right hand of God.

Mr. Petrie's Answer.

1. Albeit never one shall sit on his right hand nor his left, yet no∣thing in these words is for this purpose, seeing he saith not there, that a∣ny shall sit, but onely, To sit on my right hand—is not mine to give. 2. Matth. 19.28. he speakes of sitting on the Throne of his glo∣ry, (which must be in heaven, seeing he speakes absolutely, his glory, and his glory is greater in heaven, then can be on an earthly Throne.) And he saith unto his Disciples, When he shall sit on that Throne, ye who have followed me in the regeneration, shall sit upon twelve thrones. And may not some of these thrones be on his right hand, and some on his left hand? I enquire not now, what these thrones may be, but there ye see multitude of thrones in glory, as Kings in their State may have thrones for their greatest Peeres.

Reply.

1. Doubtlesse if never one shall sit on Christs right hand, nor his left: there can be nothing in our Saviours answer to prove this; for no scripture doth teach, that that shall be done, which is ne∣ver to be done. But how shall we know whether any shall sit at his right hand, and his left, but from scripture? And if the scrip∣ture is to be sole Iudge in this case, (as indeed it is,) our Saviours answer is an unquestionable evidence to prove this. For he saith, not onely (as you answer for him) It is not mine to give; but he saith, It is not mine to give but to them for whom it is prepared of my Father. What! were the places on his right hand and on his left, then prepared of his Father, to be given by him to some; and yet can you say, that never one shall sit on his right hand, nor his left; and, that nothing in these words is for this purpose? Alas, that of all Gentiles, a Christian: of all Christians, a scholar: of all scho∣lars, a Divine should so wilfully and presumptuously beare false witnesse against Christ himselfe.

2. 'Tis true, that Matth. 19.28. our Saviour speakes of sit∣ting on the Throne of his glory: and that he said unto his Disci∣ples, when he should sit on that Throne, they also should sit (not on multitude of Thrones, but) on twelve Thrones, judging the twelve Tribes of Israel. And therefore that Throne of his glo∣ry is not to be in heaven, (as you say,) but on earth, (as we say,)

seeing neither our Saviour, nor the Disciples shall judge any in heaven And we willingly grant that some of these Thrones are to be on his right hand, and some on his left. And therefore we say also, that they cannot be in heaven, because then some of the di∣sciples, (if not all) should be as highly exalted there, as our Sa∣viour, to wit, to the right hand of God. Which is a dignity that no creature but the Sonne of man shall have.

Israel's Redemption.

Which is a Prerogative peculiar to the Sonne alone, [ 55] a prehe∣minence, I say, which the chiefest of the Angels never enjoyed. For to which of the Angels said he at any time, Sit on my right hand, untill I make thine enemies thy footstoole, Heb. 1.13.

Mr. Petrie's Answer.

Christ sitting on a Throne, sits on the right hand of God: but to speake absolutely, To sit on a Throne in heaven, is not to sit on the right hand of God, no more then any Prince is advanced to the right hand of a King, albeit he sit on a Throne, and inferiour to the King, and his eldest Sonne.

Reply.

'Tis true, that Christ sits on a Throne in heaven, as he himselfe saith, Rev. 3 21. and tis true likewise, that he sits on the right hand of God, as the Apostle saith, Heb. 1.13. and chap. 10. ver. 12. but it is not true, that I have said, To sit on a Throne, is to sit at the right hand of God. And therefore this instance, (as it is alled∣ged by you) being a meere perverting of my words: you an∣swer your selfe, not me. And yet your answer is but a bundle of superfluous words. For who knows not, that to sit on a Throne onely, is one thing; and to sit on a Throne at the right hand of a King, is another thing? and therefore that though to sit on a Throne onely, be not to be advanced to the right hand of a King: yet to sit on a Throne, (or out of a Throne) at the right hand of a King, is to be advanced to the right hand of a King. As Bath∣sheba was to the right hand of her sonne Solomon, 1 King. 2.19.

Israel's Redemption.

And the same Apostles words, [ 56] in 2 Tim. 4. may not be forgot∣ten: I charge thee, saith he, before God, and the Lord Jesus Christ, who shall judge the quicke and the dead, at his appearing and his King∣dome. For why should Christs appearing, and his Kingdome be joyned together: yea, why should his Kingdome be added, as

the end of his appearing, unlesse both were to contemporate? un∣lesse his Kingdome were to begin at his appearing, & not before it?

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.

Israel's Redemption.

And to my seeming, [ 57] that propheticall image in the 2 of Dan. ver. 13. which represented both the orderly succession, and di∣verse condition of all the then following Kingdoms of this world, unto the Kingdome of Christ, (shadowed there unto us, by the stone that was cut out without hands,) doth give good light to this of Saint Paul. For in what manner those Kingdomes have succeeded each other: in the like manner is the Kingdome of Christ to succeede them, as appears by the same phrase of speech, which is attributed as well to the setting up of this Kingdome, as to any of them, to wit, That it shall breake in peeces and consume

all those Kingdomes. * 1.20 And therefore seeing these words are meant of a conquest, and succession by force of Armes in all the former Kingdomes; how can they be otherwise understood, in this of Christ, which is to succeed them all, (as they have succeeded each other) both in time and place, as ver. 35. doth fully declare?

Mr. Petrie's Answer.

1. In the seeming of many millions, that image doth not signifie a temporall Monarchy of the Jewes, which is the point in hand: and the seeming of so many, contrary to the seeming of one, might satisfie for all that long discourse following: neverthelesse I adde, albeit these foure Kingdomes did succeed one another, yet the Kingdome of Christ did not succeed, or was the last of them, or after them in time: for it is written, ver. 41. In the dayes of these Kings, [not after them,] shall the God of heaven set up a Kingdome, which shall never be destroyed, and it shall breake in peeces the iron, the brasse, the clay, silver and gold. It shall breake the silver and the gold: then it shall be before the brasse and the iron. And of what King can that be understood but of Christ, who saith Isai. 10.12. I will punish the stout heart of the King of Assyria, and chap. 37.29. Because of thy rage against me—I will put my hooke in thy nose, &c. 2. Whereas it is alledged, that the 35. ver. doth fully declare that succession in time and place: certainely the 35. ver. is not contrary to the 44. ver. which shewes plainely that this Kingdome shall be in the dayes of these Kings, and breake them in peeces: and therefore these words, shall breake them in peeces, sig∣nifie a conquest by power, but neither by succession in time, nor by force of armes.

Reply.

1. You were here a little too hasty in your answer, for surely I doe not say, That this image doth signifie a temporall Monarchy of the Jewes: but I say, That our Saviour (prefigured by the stone, that brake the image in peeces, and became a great mountaine filling the whole earth,) shall set up in the place of the foure Mo∣narchies, (represented by the gold, the silver, the brasse, and the iron,) and of the Kingdomes (represented by the mixture of iron and clay,) into which the last, and iron Monarchy was to be di∣vided; a Kingdome over all the world; (wich is the point in hand.) And whereas to prove that the Kingdome of Christ here foretold, was not to succeed these Kingdomes, you alledge ver. 44.

in which it is said. In the dayes of these Kings shall the God of hea∣ven set up a Kingdome, which shall never be destroyed: and the King∣dome shall not be left to other people but i•• shall breake in peeces, and consume all thes•• Kingdomes, (the iron, the b••asse, the clay, the silver, and the gold,) and it shall stand for ever. Certainely you could not have urged a plainer text to prove the contrary. For first seeing the Prophet saith, that the Kingdome here spoken of, is to be set up in the dayes of these Kings, that is, after the iron Romane Empire should be divided, (as the preceding verses declare,) the setting of it up, cannot possibly be meant of a Kingdome to be set up at our Saviours first comming; and consequently not of the prea∣ching of the Gospell by the Apostles. For this was done while the Empire was entire, and in its height: it being in the reigne of Augustus Caesar that Christ was borne, and o•• Tiberius that he was crucified. And therefore the Kingdome that was to be set up after this Empire should be divided into severall Kingdoms; and yet not presently after, but in the dayes of these Kingdomes; that is, after they should be of some remarkeable continuance, must needs be understood of our Saviours visible reigne on earth, to whose Kingdome, these Kingdomes shall give place, as the former Kingdomes did successively to each other. And secondly, seeing the Prophet saith, That the Kingdome shall not be left to other people: It necessarily followes, that when the God of heaven shall set up this Kingdome, some one people shall have the sway over all other people, from whom the dominion shall not be ta∣ken away, as it was from the successively prevailing Nations of the foure severall Empires. And what people should this be, (in whose hands the rule shall continue so firme and stedfast,) but the Jewes, the people of whom Christ (the person, prefigured by the stone cut out without hands, that should smite the image) was to be borne? And to whom (at the expiration of the time allotted to the four Kingdomes, revealed in another vision, chap. 7.) The Kingdome, and dominion, and the greatnesse of the Kingdome under the whole heaven, shall be given, ver. 27? And thirdly, see∣ing the Prophet saith, That this Kingdome shall breake in peeces, and consume all other Kingdome, to wi••, the iron, the brasse, the clay, the sil∣ver, and the gold it is manifest, that it is by it self alone to succeed, and follow after all these: for how shall all these be broken in

peeces by it, if this be not to succeed them in the place where it breakes them in peeces? And how shall all these be so consumed by it, that no place shall be found for them; if either of them shall continue with it? And sourthly, seeing it is unquestionable that the Kingdomes which the image represented, and which this Kingdome should breake in peeces, were all temporall and visi∣ble Kingdomes: It must needes be granted, that this Kingdome by which these temporall Kingdomes were to be destroyed, and succeeded in their place, (for the stone having smote the image filled the whole earth,) must it selfe be a visible, and (for the place and manner of government) a temporall Kingdome also. Because no temporall and politicall Kingdom can be overthrown, and succeeded in its place, but by another of the like nature over∣mastering it. You goe on and say, [It shall breake in peeces the sil∣ver and gold, then it shall be before the brasse and iron: And of what King, say you, can that be understood, but of Christ, who saith, Isai. 10.12. I will punish the stout heart of the King of Assyria; and chap. 37. ver. 29. Because of thy rage against me, I will put my hooke in thy nose, &c.] Here are a few words, but full of very grosse and contradictory untruths. For first, having immediately before recited out of the Prophet, It shall breake in peeces the iron, the brasse, the clay, the silver, and the gold; You presently affirme, [It shall breake the silver and the gold, then it shall be before the brasse and the iron.] And shall we beleeve you when you speake against the Prophet, or when you speake with the Prophet? When you say of your selfe, It shall breake in peeces, and succeed but two of the four Empires; or when you say, as the Prophet doth, that it shall succeed and breake in peeces the whole image, all four Em∣pires, and the Kingdomes of the last divided Empire? Second∣ly, in saying that the stone (the type of our Saviours manhood) was to be before the brasse and the iron, you make Christ to be borne before the Grecian Empire was in being; whereas it is e∣vident by the history of the Gospell, that he was borne in the dayes of the Romane Empire, to which the Jewes were then tri∣butaries. Thirdly, by the instances which you bring out of Isai. 10.12. and chap. 37. ver. 29. &c. to confirme your argument. You first make the stone to be Christ in his God-head, (to whom you attribute this threatning.) and not in his manhood, of which

alone it is to be understood (For the stone cut out without hands, is Christ borne of a Virgin: and the mountaine out of which he was cut, is the Jewish Nation, the Inhabitants of Mount Sion, the place which God had chosen to put his Name there.) And se∣condly, you hereby make the accomplishment of the vision, (which shewed things then to come) to be before the revelation of it. For the threatning against Senacherib was sulfilled before Judah's captivity: and this vision was in the time of their cap∣tivity under Nebuchadnezzar, who was the head of gold in the image. And thirdly, you make the destruction of the Assyrian Empire to be by an extraordinary meanes, by an Angel sent from God; whereas it was by an ordinary meanes, by the army of Cy∣rus Prince of the Medes and Persians: And what could you have said more contrary to the dreame, and the interpretation there of, then all this?

2. You have nothing to say against the evidence of ver. 35 which shewes that the Kingdome of Christ was to succeed the four Empires in time and place, as they had succeeded each other, (to wit, by force of armes,) but this, [that ver. 35. is not contrary to ver. 44. And doubtlesse it is not, nor ver. 44. to such a setting up of our Saviours Kingdome, as we hold. For whereas you say, That this Kingdome shall be set up in the dayes of these Kings, and not after them.] It is as if you had told us, That a King can∣not overcome, and succeed other Kings in their Kingdomes, while they reigne, but after their reigne. When as indeed they cannot lose their Kingdomes, but while they have them: but in the dayes of their reigne, and not after them. And so you have not yet shewed us any reason, why this phrase, [It shall breake in pee∣ces and consume these Kingdomes,] should not as well be taken properly, when it is attributed to the setting up of our Saviours Kingdome, as when it is attributed to the setting up of the other Kingdomes. And therefore we have still good reason to beleeve, that the forcible and destroying fall of the stone upon the i∣mage, doth betoken no lesse then a conquest and succession by force of armes.

Israel's Redemption.

And as the falling of the stone upon the feete of the image, [ 58] up∣on the last, and divided Kingdomes of the iron Empire doth probably imply.

Mr. Petrie's Answer.

The dreame implyeth nothing contrary to the exposition: and there∣fore leave probabilities that are contrary to certainties.

Reply.

Doubt lesse the dreame implyeth nothing contrary to the ex∣position: but both dreame and exposition doe point out our Sa∣ours personall reigne on earth. For the confirmation and mani∣festation of which truth, we bring not probabilities onely, but certainties too; yea such certainties, as all your wit and wili∣nesse are not able to answer, or obscure: and therefore me thinks you have no cause to be offended with such variety of testimo∣nies. And had I said also, that this, which I called onely a proba∣bility, had been more then a probability, I had not overlasht. For seeing God by this image foreshewed Nebuchadnezzar what Kingdoms should succeed his unto the second comming of Christ: (all which time the Jewes should remaine captives, and tributa∣ries.) And that the falling of the stone on the feete of the image, did intimate both the second appearing of Christ, (for the first was when he was borne of a Virgine, when he was cut out with∣out hands:) and the expiration of the time allotted to the King∣domes represented by the image: It necessarily followes, that when the stone should fall on the image, (when the Kingdome of God should be set up, as it is expounded,) the Kingdoms pre∣figured by the image, should be no longer, should all be subdued: and that the mountaine filling the whole earth, the visible and Monarchicall Kingdome of Christ on earth, should succeed alone.

Israel's Redemption.

For if the Kingdome of God there spoken of, [ 59] were to be un∣derstood of a Kingdome, which should so be set up, in the dayes of these Kings; that their reigne should notwithstanding conti∣nue together with it, (as not onely these, but all former King∣domes also have done with the Church militant, with the King∣dome of grace: which therefore cannot be the Kingdome there foreshewne,) then doubtlesse it should have been represented by some part of the image it selfe, (as the contemporating King∣domes of the divided Empire are, by the mixture of iron and clay,) and not by a thing so different from it, and adverse unto it; by a stone I say, so wonderfull for its beginning, operation,

and encrease. For it was cut out without hands: and when it had smote the image, became a great mountaine, and filled the whole earth. (Which the Churches as yet never did,) whose fall and growth too, as they import a more powerfull, speedy and generall con∣quest over these Kingdomes, by this Kingdome, then either the gold received from the silver, the silver from the brasse, or the brasse from the iron: so they imply the utter extirpation and totall abolition of that manner of policy, and government which these Kingdomes have us••d; of which it is said, That they became like the chaffe of the Summer threshing-flores, and the winde carried them away, that no place was found for them, ver. 35. And with this sense of the interpretation of the vision, very well a greeth that in the second Psalme, ver. 8. A••ke of me, and I shall give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod r 1.21 of iron, thou shalt dash them in peeces like a potters vessel. And that in Psal. 110.2. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. The Lord at thy right hand shall strike through Kings in the day of his wrath. He shall judge among the heathen, he shall fill the placer with dead bodies: he shall wound the heads over ma∣ny Countries. He shall drinke of the brooke in the way, therefore shall he lift up the head. Yea, and that too, in Psal. 149.2. Let Israel re∣joyce in him that made him: let the children of Zion be joyfull in their King. Let the high praises of God be in their mouth, and a two-edged sword in their hand: to execute vengeance upon the heathen, and pu∣nishments upon the people: To binde their * 1.22 Kings in chaines, and their Nobles in fetters of iron, to ex••eute upon them the judgement written: This bonour have all his Saints.

Mr. Petrie's Answer.

1. Then teach God h••w he should eveale his will. 2. It is revea∣led in expcesse words, ver. 44.3. There was reason to expresse it by a different thing, because the foure were of one quality, and this was of another quality: My Kingdome, (saith he) is not of this world, John 18.36. It is more wonderfull, more powerfull, and more gene∣rall then any of them, and all the Kings who will not serve this King shall perish, he shall breake them with a rod of iron, Psal. 2.8. he shall strike them through in his wrath, Psal. 110 5. and binde them with chaines, and their Nobles with fetters of iron, Psal. 149.8.

Reply.

1. We leave this presumption to your selfe, who have so bold∣ly told God, what is most for his glory, pag. 15, 16. and what is most to the praise of his mercy and bountifulnesse, pag. 68.

2. It is revealed in expresse words, ver. 44. That God shall set up a Kingdome in the dayes of these Kings. But not that these Kings and the Kingdomes which God shall set up, are to continue together. Yea the Kingdome of God could not breake in peeces these King∣domes, could not succeed them by conquest, unlesse they should be in the possession of their severall Kings, when the Kingdome of God is thus to be set up. And seeing these Kingdomes are to be broken in peeces, are to be consumed, by the Kingdome which God shall set up; how can you once imagine, that their conver∣sion, and not their confusion: that their instruction, and not de∣struction: that their mending, and not their ending, (I meane onely in respect of their former distinct titles and governments,) should hereby be meant? Certainely you cannot finde in all the scripture, nor in any humane writer, such a signification of these words. And as for the Christian beleefe, it doth not alter the form of civill government in any Nation. But be it Democraticall, Ari∣stocraticall, or Monarchicall, it agrees alike with all of them. Yea it consisted in the primitive times with the profession of Pa∣gans: and doth now consist in the E••sterne Churches in the re∣ligion of the Mahometans, so farre is it (in its purity and integri∣ty.) from teaching us to disturbe the peace of any Kingdome: to seeke, I say, the suppression and removeall of the government or religion thereof, by outward violence, by the helpe of the sword. And therefore it cannot be said of the preaching of the Christian faith, that it breakes in peeces, and consumes the King∣d••mes in which it is profest.

3. There was reason, you say, to expresse the Kingdome of God, ver. 44. by a thing different from the image, because the foure Kingdomes were of one quality, and this of another. But doubtlesse, (as the four were no more of one quality, then gold, silver, brasse, and iron, are all of one quality, so) though they were all of different qua∣lities from this, yet this could not be the reason wherefore the Kingdome of God, ver. 44. was represented by no part of the image, but by a thing different from it: For if notwithstanding

their different qualities, they had been to continue together, (as you say) they might notwithstanding this difference of quali∣ties have been represented together also: (as well as the contem∣porating Kingdomes of the divided Empire are, by the mixture of iron and clay,) but the reason was, because the setting up of this Kingdome should be the beginning of a new world; of a world in which all the Kingdomes on earth should make but one Kingdome under Christ, when once the time comprehended by the image, should be at an end, as it is said, ver. 35. Then was the iron, the clay, the brasse, the silver, and the gold, broken in peeces to∣gether, and became like the chaffe of the Summers threshing-flores, and the winde carried them away, that no place was found for them; And the stone that smote the image, became a great mountaine, and filled the whole earth. And againe ver. 44. But it shall breake in peeces, and consume all these Kingdomes, and it (not it with any other, but it alone) shall stand for ever. And that text, John 18.36. My King∣dome is not of this world, doth helpe also to confirme this: for it either points out unto us the time of our Saviours reigne, or the authority by which he is to reigne. And so is as if he had ei∣ther said thus, My Kingdome is not (to be now, in the time) of this world: in the time before my next appearing: but hereafter in the time of that world to come, spoken of Psal. 8. that is, at the time of my appearing againe: when all creatures shall be actu∣ally put in subjection unto me. Or thus, My Kingdome (that is, the authority by which I must reigne,) is not (from hence, is not to be given unto me,) of the world, (that is, of men,) but I am to have it from God; I am to fetch it from him, and to come a∣gaine, as it is in the parable, Luke 19.11. &c. and in this sense the expression agrees very well with that Querie, Matth. 21.25. The baptisme of John whence was it, from heaven, or of men? And besides all this, the Kingdome of grace, of which you understand the Kingdome which the God of heaven should set up, ver. 44. was set up at the first promise of Christ, as you confesse pag. 9. and so was in the world even from the beginning: whereas that Kingdome ver. 44. was then to come, when this vision was re∣vealed to Nebuchadnezzar. And if you say, that the Kingdome, ver. 44. did represent the Kingdome of grace, as it was to be set up amongst the Gentiles, at the preaching of the Gospell to them

after our Saviours ascension: Surely it was set up thus also be∣fore the division of the Romane Empire, and therefore it cannot in this sense be the Kingdome meant in ver. 44. which was to be set up after the division of the Empire: and when some of the Kingdomes into which it was divided should be Christian, or rather Protestant Kingdomes, as these words ver. 43. doe inti∣mate. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. And in the dayes of these Kings (to wit, of these amongst whom some that are Chri∣stian or Protestant Princes, shall mingle themselves with the seed of men, shall joyne themselves in marriage with unbeleeving or mis∣beleeving Princes,) shall the God of heaven set up a Kingdome which shall never be destroyed. And at the setting up of this King∣dome it is, that the contents of Psal. 2.8. and of Psal. 110.2. &c. and of Psal. 149.2. &c. (which agree so well with the brea∣king of the image in peeces,) shall be accomplished. And if their very expression doth not sufficiently declare, that they are pro∣perly to be understood; yet certainely all the prophecies which foreshew the Gentiles subjection to the Jewes doe render it un∣questionable.

Israel's Redemption.

And that nought else is meant by the world to come, [ 60] in Heb 2.5. but this Kingdome of our Saviour, it is evident by the authority there alledged out of Psal. 8. which prophecy is therefore made use of by the Apostle, as a plaine proofe, that Christs manhood is exalted above the chiefest of the Angels: because it shewes, that it is to Christ as man, and not to any of the Angels, that God hath put in subjection the world to come.

Mr. Petrie's Answer.

None denyeth it.

Reply.

If none denieth, that the Kingdome of our Saviour is to be in the time of the world to come; why doe you so much condemne us for beleeving this truth? and why also doe you affirme, flat against this truth, that it is now in this present world?

Israel's Redemption.

[ 61] And if there be yet a world which is to be put in subjection to Christ as man, then it must needes be a distinct world, from that

in t 1.23 which as man he shall give up the Kingdome to his Father.

Mr. Petrie's Answer.

The Kingdome or the World, whereof the Apostle speakes there, was then to come, not in respect of Christ, but of the Apostle: for he meaneth the Kingdome of heaven, as appeares by these words, [whereof we speake] which have relation to the words preceding, ver. 3. If we neglect so great salvation: where he opponeth the Evangelicall promises unto the typicall promises: these was an earthly Canaan, and this is hea∣ven. Christ at the time of writing this Epistle, was in possession of it, and the Aposile did then hope for the house not made with hands, eter∣nall in the heavens, 2 Cor. 5.1. And therefore that world is not a distinct world, but even the same in which as Mediatour he shall give up the Kingdome to the Father.

Reply.

That the Apostle speakes of a world to come, as well in respect of Christ, as of himselfe, it is evident, first from Psal. 8.4. &c. which shewes, that the world, which the Apostle calls [the world to come,] is the world, in which those workes of God are, that he made for man to have dominion over: is the world, I say, in which the beasts of the field, the fowles of the aire, and the fishes of the sea doe inhabit. And secondly, it is cleare from the origi∣nall word, by which it is exprest: which is not [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the superiour world, the third heaven, (as you take it,) but [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the inferiour world, the terrestriall globe, the dwelling place of men, and all other mortall creatures: as we read Matth. 24.14. and Acts 17.6.31. And therefore the Kingdome of heaven in your sense, that is, Christs possession of heaven, and his reigning over the Saints departed, cannot possibly be meant by it; but the Kingdome of heaven in our sense, that is, the heavenly Kingdome which Christ shall here visibly reigne over in time to come, In the day, (the great day) in which God hath appointed to judge [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the world in righteousnesse by him, as it is Acts 17.31. that is, to execute judgement and justice on the earth, as the Prophet Jeremiah expresseth it, chap. 23. ver. 5. So that the Apostles words are, as if he had said; For not unto the Angels hath be ap∣pointed this inferiour world, (of which we spake before chap. 1. ver. 6.) to be subject in time to come, but unto Christ; as one in a certaine place testified; saying, What is man that thou art mindfull

of him, or the sonne of man, that thou visitest him? Thou madest him a little lower then the Angels, thou crownedst him with glory and ho∣nour, and didst set him over the workes of thy hands, &c. And thus it is manifest, that your referring of the words, [whereof we speake,] to ver. 3. is but a private fancie crossing the Apostles explication of [the world to come,] by the prophecy of David, Psal. 8.4. &c. And imposing such a signification on the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] as is not to be found in all the Scripture. And therefore we still conclude, that the world which the Apostle speakes of, is to be a distinct world in time, from this we now live in; and both in time and place, from that in which our Saviour shall give up his Kingdome to the Father. And as for those, who by [the world to come,] doe understand the time of the Gospell betwixt Christs first and second comming: they doe hereby make the Apostle either to call the time in which he himselfe lived, [the world to come,] or to distinguish the time betwixt Christs first and second comming into two worlds at the least. Whereas the scripture doth divide the whole time appointed to the heavens and earth that now are, but into three worlds, or parts of time; the first whereof containes the time from the creation to the floud, and is the old world of which Saint Peter speakes, 2 Epist. chap. 2. ver. 5. the world long since past. The second containes the time from the floud to our Saviours next appearing, and is the world that now is. The third containes the whole day of judgement, the 1000 yeares, and little season mentioned Rev. 20. which is to beginne at our Saviours next appearing, and to end with the world it selfe at the last resurrection; and this is [the world to come] of which the Apostle here speakes.

Israel's Redemption.

or that which is to be given up, is already past. [ 62]

Mr. Petrie's Answer.

That which shall be given up is not past as yet: neither shall it be given up altogether, but in some manner, as the Millenaries acknow∣ledge, at the end of their 1000 yeares.

Reply.

That which shall be given up is not past as yet, you say; true, and that which shall be ginne, is not come as yet. But surely, it is false to say that we acknowledge Christs Kingdome shall not be given

up altogether: that we acknowledge I say, that Christ as man, as the Sonne of David, shall not then cease to reigne, when the generations of men, over which he must reigne, shall cease. And this earth on which he must reigne, shall passe away. In a word, when at the last resurrection he shall take the elect with him, in∣to eternall glory and delight, and turne the reprobate from him into endlesse horrour and contempt. For we know that the A∣postle, in 1 Cor. 15.24.28. teacheth otherwise, saying, Then commeth the end, when he shall have delivered up the Kingdome to God even the Father, &c. And when all things shall be subdued unto him, then shall the Sonne also himselfe be subject unto him that put all things under him, that God may be allin all.

Israel's Redemption.

And it is no where said, that the new Jerusalem, the City of eternall glory, shall be subjected to Christ as a creature: but that Christ as a creature shall (after the judgement of the dead) be there subject to the Father.

Mr. Petrie's Answer.

He as God-man saith, Matth. 28. To me is given all power in heaven and on earth. And thus all the consequences for proving the earthly Monarchy of the Jewes are naught.

Reply.

That the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the power our Saviour speakes of Matth. 28.18. was given to him as man, and not as God, (for so he had it from all eternity) interpreters agree. And what though all power in heaven and on earth was then given to Christ as man? What doth this make against my words, which affirme that Christ as man shall after the judgement of the dead, after all things are subdued unto him, surrender againe this power, (as having no further use of it,) and in the new Jerusalem, (not reigne as man, but) be himselfe subject to the Father? Or what doth it make a∣gainst Christs 1000 yeares reigne on earth, that he had then all power in heaven and on earth given unto him? unlesse it will follow from hence, that if he had been to reigne visibly on earth, he might, and would have done it at that time. But certainely this will not follow, for though our Saviour had then all power given him, yet he was toexercise it, to doe all that was to be done by it, in that order and manner which God had appoin∣ted

it to be done, and no otherwise. And therefore as we ac∣knowledge, that God had from all eternity the same power of creation, which in the beginning of this world, he first of all put into act and exercise; so we acknowledge likewise, that Christ hath now that power by which he shall reigne visibly on earth; although he cannot put it into act untill he descend to take the Kingdom••s of this world unto himselfe. Thus we finde that he had power to lay downe his life, and power to take it againe, before ••e did eith••••, John 10.18. And that all judgement, even the judgement of the great day, was committed unto him at his first comming John 5.22. And thus it appeares, that a••l your an∣swers to the consequences by which we have proved our Savi∣ours visible reigne on earth, are of no consequence at all.

Notes

• * 1.1

  Isai. 14. ver. 1, 2, 3.
• a 1.2

  Col. 2. v. 15.
• b 1.3

  Ephes. 4.8.
• c 1.4

  Col. 2.10.
• d 1.5

  Heb. 1. v. 3. chap. 8. v. 1. chap. 10. v. 12. chap. 12. v. 2.
• e 1.6

  Phil. 3. v. 21.
• f 1.7

  Heb. 2. v. 8. chap. 10. v. 2, 13.
• g 1.8

  Rev. 11.15.17.
• h 1.9

  Matth. 26.29. Mark. 14.25. Luk. 14.15. cha. 22 16.18. cha. 24.42.43. Acts 10.41.
• i 1.10

  Dan. 2.44. cha. 7.14.27.
• k 1.11

  Dan. 7.22. Revel. 20.4. Matth. 19.29.
• * 1.12

  In heaven where the ho∣ly Jerusalem is that great Ci∣ty, (Rev. 21.10 &c.) distingui∣shed to Ez••k. chap. 4. ver. 2. &c. chap. 45. ver. 1, 2, 3, 4, 5, 6, 7. (which I take to be the modell and platforme of the city that is to be built at the Jewes redemption by these and many more dif∣ferences. First, because the builder and maker of the one i•• God (Rev. 21.2) but the other men shall build (Ier. 31.38. Ez••k. 40.8.) Secondly, the materialls of Ierusalem which is above, are all gold and precious stones, (Rev. 21.18, 19, 20, 21.) but the materialls of that other Ierusa∣lem shall not be such (Ezek. 40.16, 17, 21, &c.) Thirdly, in this city, there is no Temple, for the Lord God Almighty, and the Lambe are the Temple of it (Rev. 21.22.) but that city shall have a Temple (Ezek. 40.41, &c.) Fourthly, in this city, the river of water of life proceedeth out of the Throne of God, and of the Lambe, Rev. 21.1.) but in that city, waters (not the river of life, though endu'd with healthfull and nourishing qualities, because of the place whence they are to proceed, Ezek. 47.9.12.) shall issue from under the threshold of the Temple: for the forefront of the house shall stand towards the East, and the waters shall come downe from under the right side of the house, at the South-side of the Altar, (Ezek. 47.1. &c.) Fifthly, in this city, the tree of Life only grows on either side of the river, and beares twelve manner of fruits monethly, (Rev. 22.2.) but by the river that shall issue out of the Sanctuary of that city, shall grow all trees for meate (Ezek. 47.12.) Sixthly, in this city there is no night, they need no candle, nor light of the Sun, for the Lord God giveth them light, and the Lambe is the light thereof, (Rev. 21.23.25. ch. 22.5.) but in that city there shall be night, and the light of the Sun shall then be sevenfold (Isa 30.26. ch. 60.11.) Seventhly, this city shall descend to the new earth, with which there shall be no sea created, (Rev. 21.1.2.) but the waters which shall come from that city, shall go into the sea, and being brought forth into the sea the waters shall be healed, (Ezek. 47.8.) and therefore that city is to be built, before the annihilation of the first earth with which there is a sea.
• l 1.13

  Rev. 22.3.
• * 1.14

  They that are Christs at his comming. If there were not to be some distance of time betwixt the resurre∣ction of these, and other men, it had been as easie for the Apostle to have said, they that are dead, or, all that are in the grave. And if there shall be a precedencie of time, then no doubt but it shall be such a precedency, as may bring some advantage and honour unto the Saints: and therefore not onely of a few houres or dayes, but of a more notable continuance, and length of time; of many yeares. For if Christ should descend for no other purpose, but to call all men to judgement, then, as there would be need of none, so there could not well be any priority of time to distinguish their resurrection; because in that act, both good and bad must be assembled before him at the same time: and the wicked doubtlesse should then be raised as soone, to see his comming, as the just, to meete and accom∣pany him therein.
• m 1.15

  Zech. 14.5. 1 Thes. 3.13. chap. 4. ver. 14, 15, 16. 2 Thes. 1.10. Col. 3.4.
• n 1.16

  1 Thes. 4.15, 16, 17.
• o 1.17

  1 Pet. 1.13.
• p 1.18

  Luke 19 11, 12. &c.
• q 1.19

  Rev. 10.7.
• * 1.20

  Ver. 34, 35 44, 45.
• r 1.21

  Rev. 2.27. ch. 19.15.
• * 1.22

  1 Sam. 1.9.10, Psal. 47. Psal. 99.
• t 1.23

  1 Cor. 15.24.28. Rev. 21.3.