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. II. That Christ shall reigne personally on Earth prov'd by ex∣presse Prophesie.

ANd thus it hath bin proved by consequence, [ 64] that our Savi∣our shall hereafter reigne on earth. You shall now heare it directly and expressely affirmed. Behold, saith the Angel to the Virgine Mary; thou shalt conceive in thy wombe, and being forth a Sonne, and shalt call his name Jesus: he shall be great, and shall be called the Sonne of the Highest: and the Lord shall give unto him the u 1.1 Throne of his Father David, Luke 1.31. Behold, (saith Jeremiah, in chap. 23. ver. 5. &c.) the dayes come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall † 1.2 reigne and prosper, and shall execute judgement, and justice x 1.3 in the * 1.4 earth. In hi••

dayes Judab shall be saved, and Israel shall dwell safely, and this is his name whereby he shall be called, The Lord our righteousnesse. Behold, (saith Zechariah, in chap. 6. ver. 12.) the man whose name is the Branch, and he shall grow up out of his place, and he shall build the Tem∣ple of the Lord, even he shall build the Temple of the Lord; and he shall heare the glory, and shall sit and rule upon his Throne, and he shall be a Priest upon his Throne, and the Counsel of peace shall be betweene them both. And in Ezek. 34.22. &c. I will save my flocke, and they shall no more be a prey: and I will judge betweene cattell and cattell, and I will set up one Shepheard over them: and he shall feede them, even my Serv•• David, he shall feede them, and he shall be their Shepheard. And I the Lord will be their God, and my Servant David a Prince among them, I the Lord have spoken it. And in chap. 37. ver. 24. &c. David my Servant shall be King over them, and they shall have one Shepheard, and they shall also walke in my judgements, and observe my Statutes, and doe them: and they shall dwell in the Land that I have given unto Jacob my Servant, wherein your Fathers have dwelt, and they shall dwell therein, even they and their children for ever, and my Servant David shall be their Prince for ever. And in Isai. 9.6. &c. Ʋnto us a child is borne, unto us a Sonne is given, and the government shall be upon his shoulder, and his Name shall be called Wonderfull, Counseller, the mighty God, the Everlasting Father, the Prince of peace. Of the increase of his government and peace there shall be no end. Ʋp∣on the Throne of David, and upon his Kingdome, to order it, and to establish it with judgement and with justice, from henceforth even for ever: the zeale of the Lord of Hosts will performe this. And in chap. 52. ver. 13. &c. Behold my Servant shall deale prudently, he shall be y 1.5 exalted and extolled, and be very high. As many were z 1.6 astonied at thee, (his visage, (to wit, at the time of his suffering,) was so mar∣red more then any man, and his forme more then the sonnes of men,) So (to wit, at his next appearing,) shall be sprinkle many Nations, the Kings shall shut their mouthes as him: for that which had not been told them, shall they see, and that which they had not heard, shall they consi∣der. And in Micah 4.6. &c. In that day, saith the Lord, will I as∣semble her that halteth, and I will gather her that is driven out, and her that I have afflicted, and I will make her that halted, a remnant; and her that was cast farre a 1.7 ••ff, a strong Nation: and the Lord shall reigne over them in Mount Zion from henceforth even for ever. And

in Psal. 72.6. &c. He shall come downe like raine upon the mowne grasse: as showers that water the earth. In his dayes shall the righte∣ous flourish: and abundance of peace so long as the Moone endureth. He shall have dominion also from sea to sea, and from the river to the ends of the earth. They that dwell in the wildernesse shall how before him: and his enemies shall licke the dust. The Kings of Tarshish, and of the Isles shall bring presents: the Kings of Sheba and Seba shall offer gifts. Ye•• all Kings shall fall b 1.8 downe before him: c 1.9 all Nations shall praise him. And in Psal. 102.13. &c. Thou shalt arise and have mercy upon Zion: for the time to favour her, yea, the set time is come: for thy servants take pleasure in her stones, and favour the dust thereof. So the heathen shall feare the Name of the Lord, and all the Kings of the earth thy glory. When the Lord shall build up Zion, he shall appeare in his glory.

Now that these prophecies concerne the reigne of Christ a∣lone, I thinke, no man doubts: and that they are already fulfil∣led, it cannot be proved.

Mr. Petrie's Answer.

These texts may prove something against your fellow Mr. Archer, who thinks that Christ after he hath put the Jewes in possessionof their Monarchy, shall ascend againe into the heavens, and the Jewes in the meane time shall reigne till his third comming: But they prove nothing against us, who hold that Christ reigneth on the true Throne of David.

Reply.

This answer is a double confession of the truth you oppose; for first in saying [That these texts prove something against Mr. Ar∣cher, who thinks that Christ after he hath put the Jewes in possessionof their Monarchy shall ascend againe into the heavens,] you plainely acknowledge, that they prove his abode amongst them to go∣verne their restored Kingdome. And consequently, that you your selfe are in an errour, in denying the restauration of their Kingdome, as well as Mr. Archer was in denying Christs perso∣nall and immediate government of it. And secondly, in saying, [That they prove nothing against you, who hold that Christ reigneth on the true Throne of David.] You acknowledge likewise, that these prophecies doe prove, that our Saviour was to reigne on the true Throne of David: and consequently, that (seeing he hath not yet,) he shall hereafter reigne over the whole Nation

of the Jewes in their owne d 1.10 land, The Throne of Israel, on which David reigned being the true Throne of David, and no other. But to say, that Christ now reigneth on the true Throne of David, is to affirme, that he is now reigning over the Jewes in the Land of Judea: and what can be further from truth then this?

Israel's Redemption.

For neither did Christ at his first comming, [ 65] sit on Davids Throne, nor any other of Davids linage, or of that Tribe, (or of the other Tribes,) For the Scepter was then departed from Judah, and a Law giver from between his feete.

Mr. Petrie's Answer.

He fits on the right hand of the Throne of Majesty in heaven, Heb. 8.1. which was typified by the Throne of David.

Reply.

You told us even now, [That Christ reigneth on the true Throne of David.] And you tell us here, [That he sits on the right hand of the Throne of Maj sty in heaven, which was typified by the Throne of David.] And doth he reigne then on both these Thrones at once? on the true Throne of David, (the type) and on the Throne of God, (the antitype,) too? But I pray, what scripture doth teach you to call the Throne of David, a type of the Throne of God? Surely if this were so, Christ must needes have reigned on the Throne of his Father David, before he could have been ex∣alted to the right hand of the Throne of Majesty on high. Be∣cause the possession of the typicall Throne, must needes proceede the possession of the typified Throne. This therefore is an un∣warrantable conceit: and we know that these prophecies speake onely of his reigning on the Throne of his Father David, and not of his reigning on the Tarone of God. And if by the Throne of David which is promised to Christ, is meant the Throne of God; what then is meant by the Throne of the House of Israel, which is promised to him, Jer. 33.17? Is not this all one with the Throne of David? if it be, then by the Throne of David cannot be meant the Throne o•• God: unlesse you will say, that by the Throne of Israel, the Throne of God is meant also. And if the Throne of Israel be not meant of the Throne of David, then tell us what it is; and why you take it to be all one with the Throne of Da∣vid, pag 26. where you alledge this text of Jeremiah, to shew

that the promises of the Priesthood, and of the Kingdome, are conjoyned and mixed after the same straine. And tell us too what is meant by the Kingdome of David, upon which Christs govern∣ment is said to be, as well as upon the Throne of David, Isai. 9.7. And besides, what reason can you alledge, wherefore we should not as well take that part of these prophecies in a proper sense, which speakes of our Saviours reigning on the Throne of David; as that part which speakes of his being borne of the seede of Da∣vid, the one being revealed unto us in as plaine termes as the other?

Israel's Redemption.

Neither were Judah and Israel, then in the Land together. [ 66]

Mr. Petrie's Answer.

There is neither Jew nor Greeke, neither bond nor free, neither male nor female, but we are allone in Christ Jesus: and if ye be Christs, then are ye Abrahams seed, and heires according to the promise, Gal. 3.28.

Reply.

In the 23 chap. of Jer. we reade this prophecy, Behold the dayes come, saith the Lord, that I will raise unto David, a righteous Branch, and a King shall reigne and prosper, and shall execute judgement and justice on the earth. In his dayes, Judah shall be saved, and Israel shall dwell safely, and this is his name, whereby he shall be saved. The Lord our righteousnesse. In which words there are these particu∣lars foretold: first, that Christ should be borne of the seede of David, I will raise unto David, a righteous Branch. Secondly, that he should reigne, And a King shall reigne and prosper. Thirdly, how he should reigne; to wit, civilly, as other Kings: which is set forth, first, by the quality of his administration, And shall ex∣ecute judgement and justice. Secondly, by the place where he should doe it, On the earth Thirdly, by the people amongst whom, the Jewes, the Tribes of Judah and Israel. And fourthly, by the time when, to wit, when the Jewes should be redeemed out of captivity and set••ed in their land: When Judah shall be sa∣ved, and Israel shall dwell safely. Now of all these particulars, there is but one already accomplisht, which is that touching our Savi∣ours incar••ation: and the rest remaine to be fulfilled at his next appearing. Amongst which, I have alledged onely the last; to prove that our Saviours reigning here foreshewed, was not fulfil∣led

at his first appearing, to wit, because Israel was not then in the land with Indah. To which you give no other answer but this, [There is neither Jew nor Greeke, neither bond nor free, nor male, nor female, but we are all one in Christ Jesus: and if we be Christs, then are we Abrahams seed, and heires according to the promise.] And what then? doth this make the prophecies of God of none ef∣fect? may the reader conclude from hence. Therefore Iudah and Israel shall not dwell safely in the land together, nor Christ be sent to reigne over them on the Throne of David? Surely he may as well conclude, Therefore amongst Christians, there are no men, nor women: no masters, nor servants: no Iewes, nor Gentiles. But the Apostles words will countenance no such con∣tradictory inferences: for his meaning is, That grace doth con∣joyne and assimulate those whom naturall and civill respects doe difference and div de. For they that have put on Christ, are not distinguisht in him, (he saith) as they are in the world, by nation, sexe, and condition, but they are all one. They are one in deno∣mination and title, being all Christians; they are one in ranke and society, being all of one mysticall body; they are one peo∣ple, being all Abrahams seed, and they have one inheritance, be∣ing fellow-heires according to the promise. And what though the beleeving Gentile be one in Christ with the beleeving Iew? was he not so before Christs incarnation, as well as since? was he not Abrahams seed before as well as since? was he not heire according to the promise before as well as since? What hinders then but that the Iewes may (notwithstanding this spirituall uni∣on and fellowship with the beleeving Gentiles,) be (as heretofore, so) at their generall conversion againe advanced above all other Nations by many not onely outward favours and priviledges but by a greater measure of inward gifts and abilities also?

Israel's Redemption.

Neither was the Temple then destroyed, [ 67] but afterwards: and therefore the things here spoken of, are all to be accomplished at his second comming: and that not in heaven but on earth. On earth I say, and in e 1.11 Jerusalem, where f 1.12 Davids Throne was. For his feete shall stand in that day, (towit, when he comes, (or if God himselfe be here by an [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] figuratively described, when he brings him) to receive his appointed Kingdome,) on

the Mount of Olives, which is before Ierusalem on the East, (from which Mount our Saviour ascended,) and the Mount of Olives shall cleave in the midst thereof toward the East and toward the West, and there shall be a very great valley, and halfe the mountaine shall remove toward the North, and halfe of it toward the South. And ye shall flee to the valley of the mountaines: for the valley of the mountaines shall reach unto Azal; yea ye shall flee like as ye fled from before the Earth∣quake, in the dayes of Uzziah King of Judah. And the Lord my God shall come, and all the g 1.13 Saints with the••: And it shall come to passe in that day, that the light shall not be cleare nor darke, but it shall be one day, which shall be knowne to the Lord, not day nor night: but it shall come to passe, that at evening time it shall be light. And it shall be in that day, that h 1.14 living waters shall goe out from Jerusalem: halfe of them toward the former sea, and halfe of them toward the hinder sea: In Summer and in Winter shall it be: and the Lord shall be King over all the earth. In that day shall there be one Lord, and his Name one. All the Land shall be turned as a plaine from Geb•• to Rimmon, South of Ierusalem; and it shall be lifted up, and inhabited in her place: from Benjamins gate unto the place of the first gate, unto the corner gate, and from the Tower of Hananiel unto the Kings wine-presses: And men shall dwell in it, and there shall be no more utter destructi∣on: but Ierusalem shall be safely inhabited, Zech. 14.4, &c.

Mr. Petrie's Answer.

Christ said, Destroy this Temple, and in three dayes I will raise it up againe. T••en said the Iewes, Forty and sixe yeares was this Temple in building, and wilt thou reare it up againe in three dayes? but he spake of the Temple of his body, saith the Evange∣list, Iohn 2.19. So the true Temple is Christs body, which the Iewes. destroyed, and be raised it up againe: and in this sense the Disciples did beleeve the Scriptures after the resurrection of Christ, ver. 22. And therefore the things spoken in these Scriptures are accomplished at his first comming, not onely in heaven, but on earth, according to the different portions thereof: In heaven, and on earth, I say, and in true Ierusalem, and on the true Throne of David: for his feete stood in that day, [to wit, when he went to receive the fuller accomplishment of his Kingdome,] on the Mount of Olives, which is by Ierusalem on the East, [from which also he ascended,] and the Mount of Oliver hath been eloven in the midst thereof toward the East, and toward the W••st

[when not onely the members of the Church, but all the world was shaken at the powerfull preaching of the Gospell, (even more gloriously then at the giving of the Law, Heb. 12.26.) So that no∣thing could hinder the course thereof.]. And the Iewes have fled to that valley of the mountaines, [when they did imbrace the Gospell, which is low in worldly mens esteeme, and of high esteeme before God.] A••d the valley of the mountaines hath reached unto Azal. [For the preaching of the Gospell hath been an excellent stone marke shewing the righ way, (as it is exponed, 1 Sam. 20.19. on the m••rgine of the late translati∣on,) to the Kingdome of heaven.] Yea they have fled, like as they did flee from before the earth quake in the dayes of Vzzi••h King of I••dah, [to wit, they have been astonish••d at the wonderfulnesse of Gods workes,] And the Lord hath come: And so forth, as it followes in Zach. 14. where he showes the perpetuall light of the glorious Gospell, ver. 6, 7. and the continuall flowing of the wholesome waters in the Kingdome of Christ, ver. 9 8. and the removing of all impediments for the security of the e∣lects conversion and salvation. You see here that our Saviour c••me not onely to conquer death, (which is the last enemy that he shall destroy, and therefore not to be d••stroyed till the last resurrection,) but also to take the Kingdomes of the world unto himselfe, and hath made them all ac∣knowledge his authority, and hath put downe all contrary power and authority, (for all Nations have praised Christ, and given laud unto him, Rom. 14.9, 10.11.) That there is one shepheard and one sheep∣fold, that the Dominions, Kingdomes, and greatnesse of the Kingdomes under the whole Heaven, have been possessed by the People and Saints of the most High: that is, (as the Gospell hath expaned it,) by the faithfull Israel, Rom. 14.12) bowbeit all hath not been possessed at the same period of time.

Reply.

Was everscripture more apparently wrested, more imperti∣nently alledged? Behold, saith Zechariah theman whose name is the Branch, and he shall grow up out of his place, and he shall build the Temple of the Lord, even he shall build the Temple of the Lord, &c. chap. 6. ver. 12. This is the pr••p••ecy, and your inter∣pretation this, Christ said, Destroy this Temple, and in three dayes, I will raise it up againe, &c. John 2.19. An intergre∣••ation doubtlesse as wide from the sense of the Prophet, as the Iewes apprehension was from the meaning of our Saviours words. For shew us where [the Temple of the Lord,] is in all the

old Testament, (which was then all the scripture,) taken in any other sense, then for the house of Gods worship at Ierusalem. Or, [the building of the Temple of the Lord,] in any other sense, then for the building of that Temple. Yea, looke but into the 14 and 15 verses immediately following, and it is unquestionable, that the same words are there taken for the Temple of the Lord in Ierusalem. And besides, seeing the Prophets shew so plainely, that our Saviour shall reigne over the Iewes, in their owne land, and that Ierusalem shall againe be built; Why should we not be∣leeve, that both the building of the Temple of the Lord, and his reigning on the Throne of his Father David, shall be as properly fulfilled, in Christ (the antitype,) as they were in Solomon (the type?) Whereas then you say further, [That in this sense the Dis∣ciples did beleeve the Scriptures, after the resurrection of Christ.] I pray, what scriptures? this prophecy? Surely it is false, that they did any where cite this prophecy to prove our Saviours re∣surrection from the dead. And the words of the Evangelist are plaine, When therefore he was risen from the dead, (saith Iohn,) his Disciples remembred, that he bad said this unto them, (to wit, that he had said to the Iewes, Destroy this Temple, &c.) and they beleeved the Scripture, (that is, the scripture which foreshewes our Savi∣ours resurrection, as Psal. 16. alledged by Saint Peter, Acts 2.25. &c. and Psal. 2.7. alledged by Saint Paul, Acts 13.33. &c.) And the word which Iesus had said; (that is, and they beleeved also, that this saying of his to the Iewes, was meant of the resur∣rection of his body: and not (as you say they did,) that it was an interpretation of Zechariah's prophecy, which foreshewes in∣deed the building of the Temple of the Lord, but not the desiroy∣ing of it by the Iewes: nor the building of it in three dayes; no, nor the building of it untill the man whose name is the Branch should sit and rule on his Throne. Neither did our Saviour say plainely, Destroy the Temple of the Lord, (as the false witnesses accused him,) nor absolutely, destroy the Temple: but darkely, and in re∣lation to his owne body, destroy this Temple: as his words touch∣ing the raising of it in three dayes doe intimate, and the Evange∣list doth afterwards expound it. And he said also, I will raise it, and not, I will build it, which shewes the making of a Temple, where was none before; and therefore cannot be applyed to

the quickening of our Saviours body, a temple then in being, and not to be corrupted in death. And as for your confused ex∣position of the prophecy of Zech. 14.4. &c. it is not onely con∣trary to the truth, but to reason it selfe. For first, (which is flat against the truth,) you ascribe the accomplishment of this pro∣phecy to our Saviours ascending to the Saints in heaven, and to the time succeeding his ascension: whereas it is m••nifest by the words in the first verse, (which you have concealed) And the Lord my God shall come, and all the Saints with thee, that it is to be sulfilled at his descending with the Saints from heaven, and in the time succeeding his descension. And secondly, (which is not onely against the truth, but against reason also) you affirme [That by the cleaving of the Mount of Olives towards the East, and towards the West, is meant, the shaking of all the world at the preaching of the Gospell.] And [That by the Iewes flying ••o the valley of the mountaines, is meant, their imbracing of the Gospell.] Which is as if you had said, that the Iewes did then imbrace the Gospell, when they fled from it; or that the Iewes in flying from the Gospell, fled to the Gospell. For as you interpret the cleaving of the Mount of Olives, (from which the Iewes were to fly,) of the preaching of the Go∣spell; so you interpret the valley of the mountaines, (to which the Iewes were to flee,) of the same also. And who sees not by this, and by your expounding of the 6 and 7 verses [Of the perpe∣••••all light of the Gospell,] and the 8 verse, [Of the continuall flowing of the doctrine of the Gospell.] and all of the Gospell, and of nothing but of the Gospell: that by such a liberty of interpreting, any one may make the plain st••scripture that is, to say onely as he saith: and so to patronize and defend any dangerous opinion a∣gainst the truth clearely revealed in it. The truth therefore of this prophecy, is no other then that which the Prophet himselfe hath plainely told us: to wit, that the Mount of Olives shall be cleft in the midst by an earthquake at the comming of our Saviour with all the Saints: and that the Iewes which are gathered toge∣ther neereunto it, shall then flye for feare of this earthquake, as they fled for feare from before the earthquake in the dayes of Ʋzziah King of Judah. And the effect of this earthquake is de∣scribed, ver. 10. where it is said, And all the Land shall be turned as a plaine from Geba to Rimmon, South of Jerusalem, and it shall be

lifted up, and inhabited in her place: from Benjamins gate unto the place of the first gate, unto the corner gate, and from the tower of Ha∣naniel unto the Kings wine-presses. And menshall dwell in it, and there shall be no more utter destruction, but Ierusalem shall be safely inhabited. And as this part, so all the rest of the prophecy is to be under∣stood likewise according to its owne stile and language; which is so obvious, that it needes no interpretation: and the light thereof cannot be more obscured, then by such a glosse as you have put upon it. And thus it being undeniable, that this prophecy of Zech. doth foreshew our Saviours second comming, his comming with all the Saints, and the things then to be performed by him: it necessarily followes, That he shall come, not onely to conquer death, first in part, at the resurrection of the Saints, that shall rise to meete him, and to come with him; and then wholly at the resurrection of all others, when he shall passe the sentence of salvation on the elect, and of damnation on the reprobate: but in the interim, in the space betwixt this first and second resurre∣ction, to be King over all the earth, as this Prophet saith, ver. 9. to take the Kingdomes of this world unto himselfe, as Saint Iohn reveals Rev. 11.15. to put downe all rule and all authority, as Saint Paul affirmes, 1 Cor. 15.24. and to set up that dominion, glory, and Kingdome, at the manifestation whereof, all people, nations, and languages, shall serve him, as Daniel foreshewes, chap. 7. ver. 14. which he shall doe by an extraordinary destroying of the most and greatest of his enemies in batte••l: and by causing every one that is left of the Nations, to goe up from yeare to yeare to Ierusalem, to worship the King the Lord of Hosts, as Zech. here, and many o∣ther Prophets besides doe declare.

Israel's Redemption.

You see here that our Saviour comes not onely to conquer death, (which is the last enemy that he shall destroy, [ 68] and there∣fore not wholly to be destroyed till the last resurrection.) but al∣so to take the Kingdomes of this world unto himselfe, to put downe (as Saint Paul hath said) all the authority and power of other Nations: that there may be one shepheard and one sheep-fold: * 1.15 that the Kingdome, and dominion, and greatnesse of the Kingdome under the whole Heaven may be possest by the people of the Saints of the most High. That is, (as the former prophecies doe expound it,)

by the i 1.16 people of Israel. And this, as I thinke, is the time of which he spake these words, Verely, verely, I say unto you, k 1.17 Hereafer shall ye see heaven open, and the Angels of God ascending and descending upon the * 1.18 sonne of man.

Mr. Petrie's Answer.

That these words shal. be fulfilled, or have been fulfilled, it is most certaine; and it is as certaine, that they shall never be fulfilled in the proper acceptation of the words, seeing the body of Christ is not so tall, as that 〈◊〉〈◊〉 shall reach from heaven to earth: for this cause some, (as Cy∣ril on this place, have exponed unto for upon in this sense, as if the Hea∣vens were open, the Angels shall come downe, and ascend unto my Ser∣vice: So doth Chrysostome apply these words to the Angels ministring unto Christ in time of his passion, and resurrection. Others thinke it to be an exposition of that vision of Iacob, Gen. 28. whereby was signifi∣ed, that Christ is the Mediatour making way betwixt heaven and earth, Col. 1.10. And these expositions (for the matter) doe agree with other Scriptures.

Reply.

It seemes by your first words, that you are doubtfull of the ac∣complishment of this prophecy, for [that it shall be fulfilled, or hath been fulfilled, it is most certaine,] you say. And your next as∣sertion, [that it shall never he fulfilled in the proper acceptation of the words,] doth apparently contradict that which followes: for by and by after, you tell us, [that Cyril hath exponedii, as if the hea∣vens were open, the Angels shall come downe, and ascend unto my Ser∣vice: and that Chrysostome doth apply it to the Angel ministring unto Christ, in time of his passion and resurrection.] And is not this a pro∣per exposition of the prophecy? then shew us one more proper. And doubtlesse it is to be understood, as Cyril understand it, of the Angels ministring to our Saviour. But yet we beleeve not, that it was fulfilled, when in his agony there appeared an Angel unto him, streng hening him, Luke 22.43. and much lesse when after his resurrection an Angel appeared at his sepulchre, Matth. 28 2. For it is evident, that when this pr••ph••cy shall be fulfil∣led, they that are in our Saviours presence, shall as plainely see heaven open, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the starry firmament part asunder, and the Angels ascending from, and descending to him, 〈◊〉〈◊〉 they shall see each other: as plainely, I say, as Saint Stephen,

looking stedfastly into heaven saw [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the heavens open, and the Sonne of man standing on the right hand of God, Acts 7.55, 56. And as Saint John Baptist saw the heavens opened unto Christ, and the Spirit of God descending like a dove, and lighting up∣on him, Mattb. 3.16. And Saint Paul assures u••, Heb. 1.6. That when God againe bringeth in the first begotten into the world, he sayth, And let all the Angels of God worship him. And to what time then can our Saviours [Hereafter] can this visible attendance of the Angels on him belong, but to the time of his next appearing, of his comming againe into the world? the time, and place of which God hath said, that all the Angels of God shall doe homage unto him. And besides, it is more then probable, that the Evangelist would as well have recorded the accomplishment, as the predi∣ction of this thing, if he had knowne of the fulfilling of it. But the acute reason of your denying the proper sense of the prophe∣cy, is yet behinde, and may well remaine to posterity, as the wonder of your worke, and the monument of your wit: For [the Angels, you fay, shall not ascend and descend upon the Sonne of man, seeing the body of Christ is not so tall, as that it shall reach from beaven to earth.] Doubtlesse a very tall proofe: and yet it comes short of the marke you a••me at. For surely the proper accepta∣tion of the prophecy, as it depends not on, so it is not proved, but infallibly disproved, by the proper acceptation of the word [upon:] which preposition having relation onely to the partici∣ple [descending,] the full expression had been thus, ascending from, and descending upon, (or unto,) which is meant by [upon,] in this place. And which the originall word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] doth as well signi∣fie, as [upon,] and might have been here so exprest, as well as it it is Luke 10.6. and chap. 19. ver. 5. (and in other places,) had there been any likelihood of a modest Christians misunderstan∣ding of this prophecy, by reason of the word [upon.] However the learned had need bewa••e, that in translating the scriptures, they follow not the common liberty of speech, in the smalest word; when as the wilfull are so ready to make it an occasion of venting their vaine conceits.

Israel's Redemption.

For that this may be fulfilled, it is requifite, that he be on earth, whither these messengers may descend unto him, and from

whence againe they may ascend: which argues too, his conti∣nuance here, for a greater space of time, then the judgement of the dead requires.

Mr. Petrie's Answer.

A poore proofe: for as it is requisite, that he be on earth, whither that these messengers may descend unto him, so I may say, it is requisite, that he be in heaven whence they may descend on him, and whither they may ascend to him: and so taking the words in that sense, they may be fulfilled, albeit he never were on earth: even as they may be fulfilled when he is on earth, and not in heaven: but according to the first expo∣sition he was on earth, when they were fulfilled, farre lesse is his conti∣nuance on earth necessary for these words.

Reply.

A poore proofe, you say: And surely were it not much more powerfull then the answer, it were poore indeed. For may you say as well from the order of our Saviours words, [That it is re∣quisite he be in heaven, whence the Angels may descend from him, and ascend to him,] as we may, that it is requisite he be on earth, whence they may ascend from him, and descend to him? Cer∣tainely nothing can be said more direct against the truth. For such a conclusion doth necessarily change and pervert out Savi∣ours words into this contrary forme. Hereafter ye shall see heaven open, and the Angels ascending to, and descending from the Sonne of man. Whereas our Saviour said, ascending, and descending to the Sonne of man, which necessarily proves, that he is not to be in hea∣ven at the accomplishment thereof; seeing he must be the termi∣nus a quo, the person from whom, (and not to whom,) the An∣gels shall ascend: and the terminus ad quem, the person to whom, (and not from whom) they shall descend. And therefore ta∣king these words no otherwise then our Saviour spake them, they may be sulfilled on earth, as we say: but it is not possible, that they can be fulfilled both in heaven and earth, as you say.

Israel's Redemption.

And although it be said, [ 70] that Christ shall reigne over the house of Jacob for ever: and that of his Kingdome there shall be no end. Yet it is not meant, that he shall alwayes reigne as man: or that the earthly Jerusalem, the place of his Throne, as man, shall alwayes stand. But this onely is meant, that the Kingdome

of the Saints, which Christ as he is man, shall governe a m 1.19 long time on earth, shall after the judgement of the dead, (at which time this heaven and earth shall passeaway,) be delivered up to God even the Father, in the new Jerusalem, where it shall ever remaine, and where God shall be all in all: yet so that Christ too as man shall still retaine the dignity and preheminence of a King, a Priest, a Prophet, though he shall have no need to make use of either office. And thus a late and learned n 1.20 Divine of ours doth reconcile the former words of Saint Luke, in chap. 1. ver. 33. with that of Saint Paul, in 1 Cor. 15.24.28. We are to know, saith he, that the Kingdome of Christ containeth in it, two things. The mediatory function of his Kingly office: and his Kingly glory. That he shall lay a side, for then (to wit, after the judgement of the dead,) there will be no further necessity, nor use thereof. But this be shall hold for ever, as being by the acts of his mediation justly acquired, and ac∣cording to covenant bestowed upon him by his Father. And further∣more it may be observed, that the words, o 1.21 For ever, Evermore, and Everlasting, are in the Scriptures, often joyned with, and put for these and the like sayings, Through all, or many generations: through all ages; or, as long as the Sun and Moone endure. And therefore can conclude no more but this; That Christs reigne as man, shall continue, as long as there shall be men to succeed each other on the earth: or as long as this heaven and earth shall last; that is, untill the time which God hath fore-ordained for the judgement of the dead. When the heavens that are now p 1.22 shall passe away with a noise, and the elements shall melt with fervent heate: the earth also, and the workes that are therein shall be burnt up, 2 Pet. 3.10. And to this purpose, when the Prophet Daniel had said, His dominion is an everlasting dominion, which shall not passe away: he addes presently by way of exposition, And his Kingdome that which shall not be destroyed. And in another place more plainely, The q 1.23 Kingdome shall not be left to other people. So that when the Pro∣phets say, that Christ shall reigne for ever, and that his King∣dome shall stand for ever: or be an everlasting Kingdome; it is all one, as if they had told us onely, That neither Christ nor his Kingdome shall have any successours: that no sonne of man shall succeed him in his Throne: that no humane Kingdome shall beset up in the place of his Kingdome, as his shall be in the

place of the foure Monarchies; but that in spight of all oppositi∣on both of men and devils, hi•• dominion shall endure, untill the upshot and period of all temporall and humane government: that is, untill the last resurrection, when with a venite benedicti, he shall give up the number of the elect full and whole, (as we say) unto God himselfe.

Mr. Petrie's Answer.

They will change the signification of the words, when they please, and so farre as it makes for their purpose, and no more: but when they shall prove by scripture, that the earthly Jerusalem shall be the place of Christs Throne, we may agree upon the exposition of the words, [for ever, and shall be no end:] and till that be shewne, I omit further enquiry of them: but as yet we have seene neither necessary consequence, nor evi∣dent expression for it. Followes another point, that the restauration of Jerusalem, and resurrection shall concurre.

Reply.

Here is the accusation, but where is the evidence to confirme it? doubtlesse you sought narrowly, but could finde none. And therefore the reader may first take notice, how for want of proofe against us, you confute your selfe. For [they will change the signifi∣cation of the words, you say, when they please, &c.] And a little af∣ter, [till that be shewne, I omit further enquiry of the words.] How? further enquiry? did you then enquire of them? if you did, where are your reasons to shew that we have changed the figni∣fication of the words? if you did not enquire, or enquired in vaine, how can you tell that we have changed their fignification? & would you say that we have, when you could not tell? yea you would doe worse then this, for you say we have done it, although you know we have not done it. For we have quoted on the mar∣gine no lesse then seven texts to shew that the words [for ever, and everlasting, &c.] are in the scripture taken as well in a limited, as in an unlimitedsense, & they are these Psal. 72.17. Psal. 89.28, 29. and againe ver. 36, 37. Psal. 145.13. Isai. 32.14.15. and 60.50. Ezek. 37.25. in all which places the foresaid words are taken onely for a long time. And shall the reader beleeve, that you, (who doe so frequently catch at the marginall quotations in other places,) did not see these here? doubtlesse you saw them, and saw so much in them, that you could say nothing to them. And

besides, doe you not your selfe allow of the same fignification of these words, when as you tell us, [That Christ as Mediatour shall cease to reigne, shall deliver up the administration of the Kingdome to his Father, saying, Thou O Father hast thine owne Subjects, and let them have the Kingdome prepared for them, pag. 46?] For that which is delivered up, is already past. And whereas you say, [Th••t we may agree on the exposition of the words, for ever, &c. when it can be proved by scripture, that the earthly Jerusalem shall be the place of Christs Throne.] Hath not this been done more then once? then shew us what scripture speakes more plainely of any thing, then Jer. 31.38, 39, 40. and Zech. 14.10, 11. doe of the building and inhabiting againe of Jerusalem. Or then the foresaid prophecy of the Angel Gabriel, Luke 1.31, 32. &c. and of Isai. 9.6, 7. and of Jer. 23.5, 6 doe of our Saviours reigning on earth, and upon the Throne of his Father David. Or then many other doe, some particularly of his reigning over the Jewes, and some of his reigning over the Gentiles, and some of his reigning over both. Surely you can shew no text, in which any truth is more clearely delivered, then all this is in the tex••s which we have brought, and can bring for it. And therefore we both have, and can prove by scripture, even expresse scripture; that the restored Ierusa∣lem shall be the place of Christs Throne: although it be beyond our power to make you acknowledge, that we can and have pro∣ved it: it being the peculiar act of the Spirit of God to doe this: of that Spirit, I say, whose apparent testimonies you so presump∣tuously resist, and so lightly esteeme.

Notes

• u 1.1

  Matth. 2.6. Acts 2.30.31.
• † 1.2

  Ch. 33.15.16.
• x 1.3

  Isa. 8 8. Job 19.25. Heb. 1.2. Luke 19.11, 12, 13, 14. &c. Acts 3 19.20.21. Revel. 11.15. Rom. 4.13
• * 1.4

  Whatsoever losse the disobedience of the first Adam brought on himselfe, and his posterity, that no doubt the second Adam hath recovered with advantage for himselfe and his chosen. But the first Adam lost not onely his right to heaven, but the happy estate too, which an innocent life would for a long time, have continued to him, and his on earth. And therefore that intercourse and familiarity with God, that rule and command over men, and all other creatures, which Adam (before the advancement of mankinde to it, highest happinesse,) should have here enioyed, if he had not fell; that, and farre more then that, shall Christ with his cho•• inherit at his next appearing. And now seeing even reason it selfe doth thus strongly conclude for our Sa∣viours future soveraignty, what unreasonablenesse were it in us, any longer to misdoubt the literall accomplishment of these, and all other sacred revelations which so fully describe, and 〈◊〉〈◊〉 earely confirme it?
• y 1.5

  Psal. 118.22.23, 24. &c.
• z 1.6

  Luke 2.34, 35.
• a 1.7

  Rom. 11.12.15.32.
• b 1.8

  Ps. 68.29.31. Isa. 45.22.23.
• c 1.9

  Psal. 22.27, 28. Phil. 2.10. Rev. 14.6, 7. chap. 15.4.
• d 1.10

  Ier. 33.15, 16, 17.
• e 1.11

  Isai. 33.20. chap. 50. ver. 1, 2, 3.9, 10.
• f 1.12

  Psal. 122 5.
• g 1.13

  Iu dc ver. 14, 15. Rev. 19.11, 12, 13, 14, 15, 16.
• h 1.14

  Psal. 46.4. Eze. 47.1. &c. Incl 3.8.
• * 1.15

  Dan. 7.27.
• i 1.16

  Psal 148.14.
• k 1.17

  Ioh. 1.51.
• * 1.18

  Heb. 1.6.
• m 1.19

  Isai. 65.22.
• n 1.20

  Mr. Downe on the 17. ch. of St. Ioh. pag. 157. of his Treatises pub∣lished 1633.
• o 1.21

  Psal. 72.17. Psal. 89.28, 29.36.37. Psal. 145.13. Isa. 32.14.15. ch 60 15. Ezek. 37.25.
• p 1.22

  Rev. 20.11. Ch. 21.1.
• q 1.23

  Ch. 2.44.