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

Israel's Redemption.

[ 81] And to all such places that mention only the dissolution of the elements, and the last judgement; I answer, that these are but a part of those things, which shall be done by Christ at his next appearing; and that as other scriptures shew one•• that he must reigne on earth, and what shall be done at the beginning of his reigne, so these shew onely what shall be left undon••, till the close of his Kingdome, when he shall deliver it up to God, even the Father.

Mr. Petrie's Answer.

This shift will not serve their turne; for the scriptures teach us, That at Christs comming shall be the end, and he shall deliver up his Kingdom, 1 Cor. 15.23, 24. &c. (I forbear to write any more of Mr. Petrie's objections here, because I shall repeat them all in my reply.)

Reply.

You alledged even now such scripture against our Saviours reigning after his comming, as doth infallibly prove it to be then and not before, to wit, that text, Matth. 16.28. which shewes that the Sonne of mans comming in his Kingdome, is when he comes in the glory of the Father with his Angels; as by comparing it with the former verse, it is evident. And yet here you call it [a shift,] to say that some of the prophecies which concerne the Day of our Saviours appearing, are to be accom∣plished

at the time of his comming, and some in the time of his abode on earth, & some at the close of his Kingdom. And to countenance your censure you heape up these objections following against us.

First you say, That the Scriptures teach us, [Object. 1] that at Christs comming shall be the end, and he shall deliver up his Kingdom, 1 Cor. 15.23, 24.

But that Text shewes onely, [Sol. 1] that the Saints shall rise at Christs comming; and not that the end shall be then. For it saith, That the end shall be, when after his comming he hath reigned, till God hath put all his enemies under his feete; which will be fully accomplisht when death the last enemy is fully destroyed at the last resurrecti∣on: as we have shewed before.

Secondly you say, [Object. 2] That Christ shall come in a time when men looke not for him, and all shall rise again, both godly & ungodly, and then is the shut∣ting of heaven, as the parable of the ten Virgins teacheth, Matth. 25.

But there is no mention of the rising of the godly and ungodly together: but of the gathering of all Nations before Christ, [Sol. 2] and the separating of them into two companies, whereof one com∣pany, the elect, shall be received into life eternall; and the other company, the reprobate, shall be sent away into everlasting pu∣nishment: which separation we say, shall be made at the close of our Saviours reigne, at the last refurrection, when he is to give up his Kingdome to the Father. For we read Matth. 24.30, 31. of the gathering of none but the elect at his comming to take possession of his Kingdome. And as for the day and houre of his comming, we know that it is unknowne to any; but it will not follow from hence, that he shall not reigne after his com∣ming. And the parable of the ten Virgins doth shew onely, That those which at our Saviours comming are thought to be faithfull Christians, and are indeed but hypocrites, shall not be partakers of his Kingdome. Hypocrites being of all others, most odious to our Lord and his Christ.

Thirdly, you say, That where Christ is, [Object. 3] the faithfull then shall be with him, John 14.3.

And so say we, for they shall be with him in his reigne on earth. [Sol. 3]

Fourthly, you say, [Object. 4] That the heavens must containe him till the time of the restitution of all things, which God hath spoken by the mouth of all his Prophets since the world began: But the Prophets have foretold the last judgement, and that he shall convince all the ungodly, Jude ver.

14, 15. Therefore he shall not returne till that time. And that is most plaine, Psal. 110.1. Sit at my right hand till I make thy enemies thy footestoole: That sitting at Gods right hand is his reigning, and it is not said, His enemies shall be subdued, and then he shall reigne, but, he shall reigne till then: so that be reigneth conquering, and he conquereth reigning.

Surely we doe not say that Christ shall reigne on earth before he returne to the earth againe, [Sol. 4] but when he doth returne, we say, that then he shall exercise a civill judgement over all in the time of his reigne, and that he shall execute an extraordinary tempo∣rall judgement on all the ungodly that shall oppose him at the entrance and end of his reigne, and aneternall judgement upon them and all other ungodly sinners at the last resurrection of the dead. All which judgements the Prophets doe foreshew to be in the last day, and not the last of these onely. And therefore our Saviours comming shall not be at the last of these, but at the first. And whereas you alledge Psal. 110. to shew that Christ shall not come till the last judgement; it is false that this Psalme doth teach us any such thing: for it shewes onely, that Christ shall not come till that day, in which God hath appointed to make his enemies his footstoole; of which day, the last judgement is but the last act. And it is false also, that Christs sitting at the right hand of God, is his reigning. For the Apostle Saint Paul saith, That he sits not there reigning over his enemies, but expecting the time in which they shall be made his footstoole, Heb. 10.13. that is, in which God shall bring him to reigne over them. And that which followes, in the Psalme, doth shew what is to fol∣low Christs comming from the right hand of God, and not what is to goe before it, as is shewed before.

Fifthly you say, [Object. 5] That Christs Kingdome is an heavenly King∣dome, 2. Tim. 2.17. and the reward of the godly is in heaven, Matth. 5.10, 11. as our Saviour spake of it, and never of an earthly King∣dome, unlesse by way of aversation, Who made me a Judge? saith be, Luke 12.14. and the godly have prayed and wished to be with him in the heavens, and never prayed to reigne in his earthly Kingdome, 2 Cor. 5.1.6. Phil. 1.3.

And we say that the Kingdome of Christ is to be heavenly in condition, [Sol. 5] and no way earthly but in place. And that the re∣ward

of the godly departed before Christs comming, is to be both in heaven and on earth. Although the text Matth. 5.10. is meant onely of Christs Kingdome on earth, called the Kingdom of heaven, partly because of the heavenly constitution thereof, but especially because the God of heaven shall mightily ma∣nifest his power in the setting of it up, and because Christ and the Saints now in heaven, shall come from heaven to geverne it. And we confesse that Christ at his first comming refused to be made a King, and to undertake the actions belonging to his Kingly office, because that was not the time in which he was to sit on the Throne of David, but when he should come againe in∣to the world, as hath been plentifully proved. And as Saint Pe∣ter, Acts 2.30, 31. doth plainely prove from the prophecy of David, Psal. 16. That Christs sitting on Davids Throne was not to foregoe, but to follow his resurrection. And what though the godly living in this world have prayed and desired to be dis∣solved, and to be with Christ in heaven? did they not therefore expect and wish to come with him againe from heaven? cer∣tainely it is notoriously false to affirme, that the godly never prayed to reigne in Christs Kingdome on earth. For what is it that Christ raught them to aske in these petitions, Thy Kingdome come; Thy will be done in earth as it is in heaven? and what was it, that the sonnes of Z••bedee, and the penitent theife sought for? or what was it that the Elders sang praise to the Lambe for, Rev. 5.9, 10? was it not because by his death he had purchased for them a Kingdome then to come on earth?

Sixthly, you say, That God hath raised up Christ from the dead, [Object. 6] and set him at his right hand in the heavens farre above all principality and power, and every name that is named, not onely in this world, but also in that which is to come; and hath put all things under his feete, and gave him to be the head over all things, Eph. 1.20, 21, 22. Whence it is manifest, that seeing our Saviour governeth his Church, and all Spirits are subject to him, (which authority is given unto him, and so as God-man) his Kingdome is not to beginne as yet.

But certainely it is not manifest from hence, [Sol. 6] that Christ doth now governe his Church, any otherwise then he did before his incarnation, that is, outwardly and openly by mortall agents, and inwardly and secretly by his Spirit and divine power. Nei∣ther is it manifest from hence, that all things are (actually) put

under his feet: or that all things are now (thus) subject to his manbood. For who can better expound the Apostles meaning, then the Apostle himselfe? who in Heb. 2.9. saith, We see Jesus, who was made a little lower then the Angels for the suffering of death, crowned with glory and bonour; that is, raised from the dead, and set at the right band of God in the heavenly places, farre above all principality and power, and might, and dominion, and every name that is named, not onely in this world, but also in that which is to come: as it is ex∣prest in Ephe. 1.20, 21. But now we see not yet all things put under him, saith the Apostle too, Heb. 2.8. which words are quite contra∣ry to these, And hath put all things under him, &c. Ephes. 1.22. What shall we say then? that the Apostle speakes contradictions? God forbid. For they are put under him in a propheticall sense, by a certaine appointment of it, which is the meaning of the A∣postle in the Ephesians, where he speakes (as the Prophet doth) of what God intends to doe, as if it were already done: And they are not put under him, in a proper and grammaticall sense, by an actuall performance, and visible m••nifestation of it, which is the meaning of the Apostle in the Hebrews, nor doubtlesse shall they be thus put under him, untill that world to come (of which the Apostle speakes, Heb. 2.5. &c.) shall be put under him. And then also he shall be visible Head over all things to the Church. For then he shall sit and rule upon his Throne, (on the Throne of David, on which God hath sworne with an oath to set him, Acts 2.30.) And shall be a Priest upon his Throne, as Zechariah hath foretold, chap. 6. ver. 13.

Seventhly, [Object. 7] you say, That when Christ shall descend from bea∣ven with a shout, and voice of the Arch-Angel, with the trumpet of God, the dead in Christ shallrise first, and they who are alive and re∣maine shall be caught up together with them in the cloudes to meet the Lord in the aire, and so shall be ever with the Lord, 1 Thes. 4. Here he is speaking of the same resurrection, whereof be speakes, 1 Cor. 15. as appeares by ver. 52. and here he shewes the rising of the dead, and change of the living to be together, and that they both together shall meet the Lord, and be ever with him.

And what then? [Sol. 7] will you conclude from hence, that there∣fore these Saints shall not live with Christ on earth? no, you cannot; for though they shall meet the Lord in the aire, yet they

shall neither stay with him there, nor ascend with him to hea∣ven from thence, but come with him, as Zechariah affirmes, chap. 14. ver. 5. And the Lord my God shall come, and all the Saints with thee. And as the Apostle in 1 Thes. 3. saith, At the comming of the Lord Jesus with all the Saints, and chap. 4. Even so them also which sleepe in Jesus will God bring with him. Bring with him? when? but when they with the living in Christ have met him in their bodies. And whither? but to the earth whence they were caught up to meet him; and where he hath appointed them to reigne with him.

Eightly, you say, [Object. 8] And that the Saints being raised shall not abide on earth to reigne with the Jewes in earthly pleasures, it is manifest, because the Apostle teacheth us, 1 Cor. 15.42. they shall rise in incor∣ruption, ver. 43. in glory and in power, ver 44. in spirituall bodies: And when Christ shall appeare, we shall appeare with him in glory, Col. 3.4. But it is certaine, that incorruptible, glourious, powerfull and spirituall bodies cannot live a naturall life.

And it is as certaine that you are sl••pt from the question, [Sol. 8] for we make not our Saviours Kingdome to be a Mahometicall Pa∣radise, to consist of chambering and wantonnesse, of riotous and voluptuous living (this agrees not with the holy and righteous government of Christ and the Saints,) and much lesse doe we thinke, that the glorified Saints shall be defiled with such doings, or that they shall live againe such a life as they did before their death, (this is your slanderous imputation.) And therefore if you will conclude any thing against us, you must prove, that the glorified Saints shall not live on earth any more, nor eate and drinke any more, (which things we affirm••.) And not, that they shall dye no more, or marry no more, or sinne no more, all which we deny as well as you.

Ninthly, you say, Neither can the faith of Christ is, [Object. 9] that Christ is come already, stand with that imagination of Jews and Chiliasts.

This is all one as if you had said, [Sol. 9] that the faith of Christs first comming, cannot stand with the faith of his second comming. But you bring two proofes to confirme your words.

Mr. Petrie's 1 proofe of the 9 Object.

Seeing Jacob said, The Scepter shall not depart from Judah, till Shiloh come, and unto him shall the gathering of the people be. This

place cannot be understood of the departing of the Sceptor for a time, as it was in the captivity of Babylon; which because it was but a short time, and the Scepter was restored againe, it was not thought to be the accomplishment of the prophecy: but now seeing the Scepter is departed, and the Nations have been gathered unto Christ, who should doubt of the accomplishment thereof? and so that Scepter cannot be restored un∣to the Jewes.

Answer.

What? not restored? doth Jacobs prophecy then foreshew, that the Scepter should no more be restored to the Jewes after Christs comming? or doth it foreshew onely, that it should not depart till Christs comming? certainely it foreshewes this last thing onely. And therefore the accomplishment of Jacobs pro∣phecy hath no affinity with your argument. And in saying that the Scepter was departed from Judah in the captivity of Baby∣lon, you plainely contradict Jacobs prophecy, which saith, that it should not depart from Judah till Shiloh came. And as this pro∣phecy shewes, that it was not to depart till then, so others do shew, that it was to returne againe, as that of Hos. 4.5. which shewes that the Israelites should abide many dayes, (but not al∣wayes,) without a King, and without a Prince, and without a sacrifice, &c. And all the prophecies which foreshew the Jewes deliverance, the uniting of the Tribes under one King, and our Saviours reigning over them, doe witnesse the restoring of the Scepter. And Saint Pauls application of that prophecy, Rom. 11.26. doth shew when the Scepter is to be restored, to wit When the fulnesse of the Gentiles shall come in. For then he saith, All Israel shall be saved, as it is written, There shall come out of Sion a Deli∣verer, and shall turne away ungodlinesse from Jacob. And so he plainely declares, that the accomplishment of this prophecy shall be at Christs last comming, at his comming, I say, after the the gathering of the substituted Gentiles, (who were in the Jewes stead to become Gods people in the vacancy of the Scep∣ter,) and at the gathering of all other Gentiles, who are to become Gods people with the Jewes, at the restoring of the Scepter. And agreeable to this are Saint Peters words to the Jewes, Acts 4.31. Him hath God exalted with his right hand, to be a Prince and Saviour, for to give repentance unto Israel, and forgivenesse of sinnes.

And his words to them, in his 1 Epist. chap. 1. ver. 13. Wherefore gird up the loines of your mind, be sober, and hope to the end for the grace, that is to be brought unto you, at the revelation of Jesus Christ.

Mr. Petrie's 2 proofe of the 9 Object.

The Apostle saith, 1 Thes. 2.16. Wrath is come upon the Jewes to the uttermost. This is not understood of spirituall wrath, seeing as yet the Lord hath mercy upon them, as the Apostle witnesseth, Rom. 11.5.28. and therefore it must be understood of temporall wrath: and consequently a temporall Kingdome shall not be restored unto them.

Answer.

Did you consider what you said, when you thus expounded the Apostles words? Certainely the Apostle speakes of a wrath which was come upon the unbeleeving Jewes, who persecuted their beleeving brethren, & not of a wrath which was come upon the beleeving Jews that were persecuted, whom the losse of their countrey, and the departing of the Scepter did concerne as well as it did the other Iewes. And therefore doubtlesse the wrath is to be understood of a wrath peculiar unto the unbeleeving Iewes, (of whom alone the Apostle speakes,) and consequently of a spirituall wrath especially, and of a temporall wrath no o∣therwise then as it is an inseparable effect and concomitant of the spirituall wrath which is come upon them. And though this expression of the Apostle doth imply that a great wrath, and a wrath of long continuance was come upon them: yet it doth not shew that the wrath which was befallen them, should be an end∣lesse wrath. And therefore whatsoever the kinde of it be, it will no more follow from this passage of the Apostle, that the tempo∣rall Kingdome of the Iewes shall not be restored unto them, then it will, that their spirituall blindnesse shall never be removed from them. Of the departure whereof, the Apostle Rom. 11. speakes so much, and so manifestly: shewing that as there was adminishing and casting away of them; so there should be also, a fulnesse of them, a receiving of them againe. And the 5 and 28 verses of this chapter, which you alledge to shew that the foresaid words in 1 Thes. 2. are not to be understood of a spirituall wrath, doe indeed rather confirme, then confute this exposition. Seeing, it is plaine that the Apostle in ver. 28. speakes of such Jewes one∣ly, who for the Gentiles sakes that were to be received into their

roome, were become the enemies of the Gospell of Christ: and consequently not of such on whom God had mercy, or would have mercy, any otherwise then in making of them instruments for the fulfilling of his promise made unto the Fathers, touching that elect remnant of their posterity, whom he purposed to call by a generall conversion.

Tenthly, you say, [Object. 10] That the estate of the Church is described such, that the godly shall be mixed with the ungodly even till Christ come, and gather the tares from the wheat to be burned, Matth. 13.39.

And surely we say not, [Sol. 10] that Christ shall reigne on earth before he comes to doe this; but when he comes to doe this. And there∣fore also his Kingdome, (for so he calls it, ver. 41.) shall not be a Kingdome of such carnall delight, as you, to vilifie the truth, a∣scribe unto it. It being the onely scope of this parable, and ano∣nother in the same chapter, to set forth the righteousnesse thereof.

Your last words are, All these and such like passages the Millena∣ries willingly passe over. But let the reader judge, whether you have not more cause, to be ashamed of such arguments, then we have to be afraid to answer them.