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. IV. The chiefe doubts Answered.

NOw against this which hath been said touching our Savi∣ours Kingdome, [ 80] his owne words in the 18 of Saint John ver. 36. may be objected, For there he saith plainely, My King∣dome is not of this world, and in Matth. 25.31. he saith, When the Sonne of man shall come in his glory, and all the holy Angels with him, then shall he sit upon the Throne of his glory: And before him shall be gathered all Nations, and he shall separate them one from another, as a shepbeard divideth the sheepe from the goates. With which agreeth that of Saint Peter, in his 2 Epist. ch. 3. ver. 7. But the heavens and earth which are now, by the same word are kept in store, reserved unto fore, against the day of judgement, and perdition of ungodly men. And many other places there are of the like nature. But to the first, I answer, that those words of our Saviour doe onely distinguish

the time and condition of his Kingdome, from the time and con∣dition of the Kingdomes of this world: at the setting up of whose Kingdome, there shall be such an * 1.1 alteration over the whole frame of x 1.2 nature, and such a change of government on the earth; that this time shall then as well be accounted the time of another world, as the time before the floud, is now taken for the o•••• world by us; and was long agoe so stiled by Saint Peter, in his 2 Epist. chap. 2. ver. 5. And therefore notwithstanding this proofe, the place o•• his Kingdome shall be the earth that now is, though this be not the time, nor any humane policy the patterne of his reigne.

Mr. Petrie's Answer.

Our Saviour, distinguishes not betwixt the time of his and other Kingdomes: for he saith in the same verse, My Kingdome is not from hence, that is, My Kingdome is at hand, as he said unto his Disciples, Marth. 16.28. Verely I say unto you, there be some standing here, who shall not tast of death till they have seene the Sonne of man come in his Kingdome, that is, reigning powerfully by the preaching of the Gospell: and Matth. 24.14. This Gospell of the Kingdome shall be preached in all the world for a witnesse unto all Nations, and then shall the end come. There is his King∣dome before the end of this world: and now is the time of his reigne; albeit no humane policy be the patterne thereof. 2. If he had said to that purpose, (as the Millenaries say,) that in time of his Kingdome, (be∣ing sonigh) the Kingdome of the Romanes should be no Kingdome, they might had more pretext of law for condemning him: wherefore be distinguisheth the condition of the Kingdomes, and not the time of them: so that Caesar might been Emperour, and Christ a mighty King,

both at once. Non eripit mortalia, quiregna dat coelestia.

Reply.

1. That our Saviours Kingdome is to be a distinct Kingdome, both in time and condition from the Kingdomes of this world, is a truth apparantly delivered in the scriptures. And for ought you have said to the contrary, we may still thinke, that these words of Christ doe in timate as much. For though you first de∣ny, [that these words doe distinguish betwixt the time of his King∣dome and other Kingdomes,] yet you presently give this sense to them your selfe, when you say, [My Kingdome is not from hence, that is, My Kingdome is at hand.] And therefore it was not then in the world; and if not then, sure I am, it hath not been yet: and so it is distinct in time too from other Kingdomes, as well as in condition. I say it hath not been yet, for what Kingdome of Christ hath been set up in the world since he spake these words, which was not in the world when he spake these words? Cer∣tainely his spirituall Kingdome was as much in the world at that time, though not spread so much over the world, as it hath been since. That Kingdome therefore, which you say was not then, but was at hand, is not yet come; as the testimonies which you have alledged to prove that it was then at hand, doe testifie a. gainst you also. For that text Matth. 16.28. doth speake of a Kingdome to beginne at Christs appearing, and not before it: of a Kingdome, I say, when the Sonne of man shall come, as it is in the same verse; and when the Sonne of man shall come in the glory of the Father with his Angels, as it is in the preceding verse. And therefore doubtlesse these words of our Saviour, Ve∣rely I say unto you, there be some standing here, which shall not tast of death, till they see the Sonne of man comming in his Kingdome, doe reveale a strange and extraordinary preservation of some then present, till Christs next appearing. For what doth the [com∣ming of the Sonne of man] signifie, but Christs descending from heaven? and why did he subjoyne these words to his speech, touching his comming in the glory of the Father with his Angels, but because they are meant of the same comming? And besides the Gospell had been before preacht, by the Baptist, by Christ himselfe, and by the Disciples; and not some, but all the Disci∣ples lived to see it preacht among the Gentiles also; and therefore

the seeing of this could not be the meaning of our Saviours words. Thus then this first text doth shew, that the Kingdome of our Saviour is not yet come. And the other text Matth. 24.14. doth shew onely, That the Gospell of the Kingdome, (that is, which makes report of the Kingdome, or by which men are made par∣takers of the Kingdome of Christ,) should be preached in all the world before the end should come: that is, the end and destructi∣on of Jerusalem, as the subsequent verses doe declare; and not the end of the world, as you affirme. For would Christ, thinke you, have advised them to flye out of Judea into the mountaines, from his presence at the end of the world? Or how should it be worse for women with child, and for them that give sucke at his comming then for others? And now as for your exposition of these words, [My Kingdome is not from hence, that is, My King∣dome is at hand] I pray what interpreters doe you follow in it? or what colour have you for it? What! are [from hence,] and [at hand] all one? or is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] an adverbe of time, or of place? Doubtlesse these words, My Kingdome is not from hence; are to be understood, as if Christ had said, My Kingdome is not from beneath, but from above. I am not to be made a King by the power of mortall men, but by the power of the immortall God onely. So that in his former words, My Kingdome is not of this world; the preposition [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] of, doth not indeed intimate any difference in time or condition betwixt our Saviours Kingdome and other Kingdomes, but in the cause and authour of them; which sense it carries in our Saviours word, Marth. 21.25. The baptisme••o John whence was it, from heaven, or of men? and in the saying of S••int John 1 Epist. chap. 2. ver. 16 For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but, of the world. And thus, My Kingdom is not of this world, is no more but my Kingdome is not of men, if my Kingdome were of men, then would my Servants fight, that I should not be delivered to the Jews, but now is not my Kingdom from hence, from the men of this world.

2 You tell us next, [That if Christ had said, that in the time of his Kingdome, the Kingdome of the Romanes should be no Kingdome, they might have had more pretext for condemning him.] But surely Christ had no need to answer to that which was not askt: neither did the Romanes, but the Jewes desire his death: And

yet as before he spake openly to the world, so now he spake plainely to Pilates demand too: for when Pilate said unto him, Art thou a King then? he answered, Thou sayest that I am, &c. Which forme of answering, was taken for an affirming of that which was askt. (And therefore where Saint Matthew writes, Jesus said unto him, Thou hast said, chap. 26. ver. 64. Saint Marke hath, And Jesus said, I am, chap. 14. ver. 62.) And doubtlesse Pilate by this answer tooke him for such a King to whom the Throne of Israel did belong, and yet he made it not a pretext to condemne him, but sought to deliver him. And it is false also to imagine, that the Kingdomes of this world shall not be taken out of the hands of their severall Governours, of their mortall Kings, when they shall become the Kingdomes of Christ himselfe, when they shall be governed by him, and the glorified Saints that shall come with him.

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.

Israel's Redemption.

[ 82] And in my conceit, Saint Peter in the very next verse doth in∣timate as much; for having before used the word [Day,] he warnes them not to be ignorant of this one thing, That one day is with the Lord as a thousand yeares, and a thousand yeares as one day. As if he had told them, that the day he spake of, was indeed a thousand yeares, the Holy Ghost alwayes using it in this sense, when it is emphatically applied to our Saviours comming, or the Jewes redemption. (Which as it is already proved, shall happen at the same time.) And though God, as he is eternall, cannot be measured by time: and as he is immutable, feeles no alteration in time: a thousand, (yea ten thousand times ten thousand) yeares, and one day, (houre or minute of a day,) being in this respect all one to him: yet this shift cannot void the exposition already given; seeing the apparent dependance of these words on the former, doth clearely prove, that Saint Peter intended not to shew, what a thousand yeares, and one day were to God in regard of his nature, (which it is like they knew before,) but on∣ly what is usually meant by one day in the word of God. And

indeed to what purpose had this sudden and serious adver∣tisement been inferred, if the Apostle did not hereby discover unto them, (besides the largest definite and limited acception of the word) such a speciall relation of a thousand yeares to one day, as cannot belong to any other number? when as touching Gods immensity and immutability, one day might as well have been compared with ten thousand times ten thousand, and thou∣sands of thousands, (as I said) as with one thousand yeares.

Mr. Petrie's Answer.

Whatsoever be your conceit, you may see, that the Apostle hath a∣nother purpose there: for ver. 4. he telleth of se••ffers jeering at the pro∣mise of Christs comming, because all things continue as they were, and so all things seeme to have subsisting in themselves: he refutes this i∣magination, and shewes that the world both was made, and continueth by the word of God, who is able to destroy, (as s••netimes he did,) and bath appointed a day of judgement and perdition of ungodly men. Here be putteth the day of judgement and perdition of ungodly men, for that the scoffers say where is the promise of his comming? so that at his com∣ming he will judge and punish the ungodly: which is contrary to the o∣pinion of the Millenaries. Then ver. 8. he answereth to that opinion of delay, saying, One day is with the Lord as a thousand yeares. He saith not one day is a thousand yeares, (as the Millenaries make the commentary shorter then the text,) but is as a thousand yeares: and therefore here is no exposition, but comparison, as if he had said, albeit a thousand yeares seeme a long time to us, and so the world seemeth to have continued long, yet it is not so with the Lord, to whom all time is short, or none. And then he shewes the end why God delayeth that comming, to wit, in long-suffering toward men, awaiting the re∣pentance of the last of them. Whereby you see another meaning and a∣nother purpose, even contrary to that conceit of the Millenaries. The A∣postle might have named many millions of yeares, as one day in respect of Gods eternity: but according to the usuall custome of speech, be na∣meth a round great number for any number.

Reply.

You had no other shift to avoid the answering of my former answer, but to call it, a shift. And here you have dealt no better with me, then you have often done before, to wit, left out what was most unpleasing to your selfe, and instructive to the reader; and made a flourish against the rest: and yet all this will not

serve your turne; for first it is a manifest slander, to say, [That Christs judging and punishing of the ungodly, is contrary to the opinion of the Millenaries.] For doe not we say, that the destruction of the Army in Armageddon, is to be at our Saviours descending? as it is plainely revealed Rev. 19. and alluded unto chap. 14. ver. 19, 20. and that there shall be then also a destruction of all ob∣stinate and rebellious sinners? as it is foretold in 2 Thes. 1.7, 8, 9, 10. and Rev. 16 20, 21. and intimated in the parable of the tares, and the net c••st into the sea, Matth. 13. and doe we not say likewise, that when the new insurrection of the Nations shall be at the end of the 1000 yeares peacefull reigne, fire shall come downe from God out of heaven and devoure them, Rev. 20? And doe we not hold that all this shall be before the last act of the great day of the Lambes wrath, in which the sentence of damnation shall be pronounced against all unbeleeving sinners at the last re∣surrection? All this then being undeniable, there can be no truth in your foresaid words. And as in ver. 5, 6, the Apostle shewes the faithfull why the wicked should make a scoffe at the promise of Christs comming, and in ver. 9. gives them the reason of Gods putting off of his comming so long; so in ver. 8. hee makes no answer to the opinion of delay, but puts them in minde of the meaning of the day of judgement, spoken of in ver. 7; (which two verses doe seeme to be brought in by way of Paren∣thesis.) For though a 1000 yeares, which seeme a long time to us, be but a short time with the Lord, (as you say;) yet doubt∣lesse that which seemes a short time to us, cannot be a long time to the Lord. And therefore albeit the last part of Saint Peters re∣ciprocall proposition may favour your interpretation, yet the first part will not suffer it. Seeing that which is but one day with us, cannot possibly be as a thousand yeares with the Lord: al∣though the space of a thousand yeares with us, may be but as one day with the Lord. And consequently the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the [one day,] in ver. 7. must needes be meant of a propheticall day, of a day consisting of yeares, (of so many yeares at least as the A∣postle here speakes of,) and not of a naturall day, of a day consi∣sting of houres; for how else should one day be with the Lord, as a thousand yeares in regard of continuance of time? And where∣as you say, [That it is not said, one day is a thousand yeares, but is as a thousand yeares.] I pray what difference in sense is there be∣twixt

these propositions? certainely the adverbe [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as,] doth not alwayes intimate a comparison, but hath divers acceptions amongst which Pasor reckons its denoting of the truth, and cer∣tainty of a thing, for one. And when it is used comparatively, it doth include an exposition also, as it were easie to prove by many instances; and we need looke no further then the 10 verse of this chapter for an instance. But the day of the Lord will come (saith the Apostle) as a thiefe in the night: here the comparing of it to the comming of a thiefe doth shew, that as it is unknowne to all, so it is unexpected too of the ungodly, on whom it shall come as a thiefe in the night, that is, altogether unlookt for; and to whom also it shall be, as the comming of a thiefe in the night, that is, fearefull, unavoidable, and full ••f horrour and a∣mazement. And thus it is evident, that our exposition of ver. 7. is the onely adequate and full exposition of the Apostles words, and that yours is but a defective and partiall exposition of it.

Israel's Redemption.

This then being so, [ 83] I see not, but that Gods fore-appointment of a thousand yeares continuance to the world, for * 1.3 each seve∣rall day of its first weeke, (the weeke of its creation,) might in all likelihood, be the ground of this propheticall sense of the word [Day,] wherein it was afterwards delivered, by the infalli∣ble Pen-men of holy writ.

Mr. Petrie's Answer.

The certainty of all the appointments of God we acknowledge, and the infallibility of his pen-men: but where is it revealed, that God hath appointed a thousand years continuance to the world for each severall day of the first weeke? On the margine he citeth Rab. Ketina. comment. Apoca. par. 2. p. 287. where are some testimonies in the Rabbines to this purpose. Let Jewes follow Jewish fables, to us Christians hath God spoken in the last dayes by his Sonne, Heb. 1.2. whom he hath bidden us heare; Certainely with a limitation, to heare none others.

Reply.

I do not say it is revealed in Scripture, that God hath appoin∣ted unto the world a thousand yeares continuance for each seve∣rall ••••y of its first weeke: but that Gods fore-appointment of so

many thousands of yeares continuance unto the world, might happily be the ground of this propheticall sense of the word [Day,] in the scriptures. Which space of time it doth compre∣hend whensoever it is emphatically applyed to the time of our Saviours appearing or the Jewes redemption, as Isai. 11.11. chap. 27.12, 13. and Amos 9.11. and 2 Thes. 1.10. and 2 Tim. 4.8. doe testifie. And these texts in which it hath the epithet [great] annext to it, Joel 2.31. Mal. 4.5. Jude ver. 6. Rev. 6.17. chap. 16.14. And the learned doe so understand the word [Day] too, in Gods threatning to Adam, Gen. 2.17. because that threatning must needes be meant of a punishment that should come on A∣dam for his disobedience, and consequently of a bodily death, which yet he suffered not till neere nine hundred and thirty yeers after. And thus it is manifest, that we take this word in no o∣ther sense then the Prophets doe, to whom God spake by his Spirit in time past; or then the Apostles doe, to whom God spake by his Sonne first, and by his Spirit afterwards; or then God did (as many learned Divines acknowledge) in the fore∣said passage to Adam. And therefore we borrow it not from the Jewish fables; although we will not reject any truth that the Jewes hold, for feare of being upbraided with their fables, or with the name of Jewes. But what! so much out of charity with the Jewes now? Is not this the Name whose mysticall in∣terpretation hath stood you in such stead in the wresting of the prophecies which concerne them by Name, and none else? and did you not say, pag. 16. that [the faithfull are called Jewes, not onely typically, but likewise for the spesiall comfort of the Jewes.] How did you dare then so boldly to abuse that Name, by which (you say) the faithfull are so frequently stiled in Scripture? And what comfort can it be to the Jewes, that you lay claime to this Name in the scriptures, where it belongs not to you: that you seeme to take delight in it there, and yet in your writings and common discourse, use it as a by-word, and terme of re∣proach? or how can we thinke, that you apply the prophecies touching the Jewes, to the Christians, for any other reason, but because you thinke such great and glorious mercies too good for the Jewes: how, I say, can we thinke otherwise, when as ••e see they are so odious unto you, that in meere scorne and derifion

of the truth we hold, you call us Jewes by way of opposition to Christians? I pray remember what our Saviour is as man, is he not a Jew? me thinkes then, (if nought else could, yet) the re∣verence you owe to him, should have with held you from such an uncivill usage of this Name.

Israel's Redemption

To this also may be added that in Matth. 24.31. [ 84] which shewes that when the Sonne of man descends, He shall send his Aagels with a great sound of a Trumpet, and they sha•••• gather together his E∣lect from the foure windes, from one end of the heaven to the other: at which time, two shall be in the field, the one shall be taken and the o∣ther left; two women shall be grinding at the Mill, the one shall be ta∣ken and the other left: and as Saint Marke records, * 1.4 two men shall be in one bed, the one shall be taken and the other left. But if our Savi∣our at his comming shall presently give sentence on all that are not written in the Booke of life: if he shall make no stay on earth before he undertake this businesse, then why shall the elect onely be gathered together, and the rest left behinde? seeing that great Assise is to be hold chiefly for the condemnation of ungodly men.

Mr. Petrie's Answer.

1. Here is nothing to prove the Monarchy of the Jewes. 2. The two Evangelists speake there of the gathering of the Erect, and taking them up, (as also 1 Cor. 15.23.) yet they speake not exclusively, as if the ungodly shall not be judged, nor raised, but they speake of separation, and thereby of taking the elect into the aire, and heavens, whereas the wicked shall not be taken up, but left on the earth, and be condemned, and sent to hell, Matth. 13.40, 41. and it followeth, ver. 43. Then shall the righteous shine forth, &c. The particle then shewes that the wicked shall be cast into the furnace of fire, as soone (if not sooner) as the righteous shall shine in the Kingdome of their Father. 3. If the righteous shall be taken up, and the ungodly left on the earth, that is, the one taken away from the earth, and the wicked left on the earth, then the godly shall not have earthly dominion. 4 If Christ at his com∣ming shall hold that great assise chiefly for condemnation of the wick∣ed; how then shall the godly be quickned, and the wicked be left in their graves after them for the space of a 1000 yeares? These things cannot agree.

Reply.

1. Here is nothing, (you say,) to prove the Monarchy of the

Jewes. But here is something, we say, for the confirmation of our Sav ours reigne on earth, which is all one.

2. The Evangelists speake here onely of the gathering of the elect to m••ete Christ at his comming, and not at all of the rai∣sing and judging of the ungodly, because that is not to be done at the beginning, but at the end of his reigne. And then it is that the whole number of the elect, and of the reprobate, shall be se∣parated, one company on his right hand, and the other on his left: and not one part caught up to the aire, and the other left on the earth. And we confesse that the casting of the wicked in∣to hell mentioned in that parable, Matth. 13.42. shall be at the entrance of the time in which the righteous shall shine forth as the Sun in the Kingdome of their Father. But we deny that this casting of the wicked into hell, is meant of their casting in after their resurrection, when they shall all at once receive the sentence of d••mnation from Christ himselfe. For first, it is not said here, that they shall be gathered together before Christ, as it is said Matth. 25.32. &c. But that the Angels shall gather them out of Christs Kingdome, and cast them into a furnace of fire: that is, shall destroy them in every place over the world where they then are, and cast their soules into hell, as is intimated by the binding of the tares in bundles to burne them. That is, as they finde them here and there in the field. And secondly, it is said, that they shall be ga∣theredout of Christs Kingdome, and cast into bell, that is, shall be taken away from the place where, and from among the men o∣ver whom Christ shall then reigne. And therefore this gathering of the wicked is to be at the beginning of Christs Kingdome, and before their last judgement; and not at the end of Christs Kingdome, when they shall be setcht out of hell againe to re∣ceive their last judgement. And that the foresaid judgement is meant of a temporall destruction on all obstinate sinners, that are living at Christs comming, and not of the eternall destructi∣on of their bodies and soules together at the last resurrection, it is evident also from Rev. 20.9. where it is revealed, that all the ungodly that are to oppose the Saints at the end of the thousand yeares reigne, shall be devoured by fire from heaven, before the last resurection; so that there shall be none of them living on the earth, when they are to be gathered before Christ at the last judgement: and consequently, that gathering of them

cannot be the same with this gathering of them, when they shall be on the earth, Matth. 13. And so by the Kingdome of their Fa∣ther, mentioned ver. 43. must needes be meant, the Kingdome of Christ, spoken of ver. 41. which is called, the Kingdome of their Father, because Christ with whom these Saints shall reigne, shall receive it of God, who is both his and their Father.

3. The righteous shall be caught up to meete Christ, and to come along with him to the earth. And not to stay with him in the aire, or to be carried up to heaven from thence; as hath been shewed already more then once. And therefore this is but a tri∣fling argument.

4. This argument is a supposition of that which we deny. For it is our argument against you, That seeing the elect onely shall be raised and gathered to gether at Christs comming, and the un∣godly which are left in their graves, (and that the mischievous ungodly which are living, shall be left also to perish extraordi∣narily, as it is Matth. 13.41, 42. and the rest to be eye-witnesses of Gods wonders at that time, and to become converts by it, as it is Isai. 66.19, 20. Joel 2.32. Zech. 14.16. Rev. 11.13. and in other places.) Therefore the last judgement, the great Assise, (which is to be held chiefly for the condemnation of ungodly men,) cannot beat, or presently after Christs comming, but shall be at the end of his reigne. And so this part of your answer is a meere perverting of my words, which agree so well in them∣selves, and with the word of God, that you had nought to say against that which they prove, and therefore you fall aciously make them to grant, what they doe indeed disprove.

Israel's Redemption.

Who doubtlesse are not to be left, [ 85] that the evill Angels may fetch them, for they shall be partakers with them of that judge∣ment, and therefore will be as unwilling to appeare before that barre, as they. Neither is it likely, that they shall be left, because the good Angels cannot at once assemble them to the place of judgement, and the elect to meet the Lord in the aire, if these things were to be done at the same particular time. And there∣fore as I suppose, they shall be left, either to perish in that gene∣rall destruction, which shall come upon all Nations that fight a∣gainst the Jewes, whom our Saviour shall then redeeme; or to be

eye-witnesses of Gods wonders in all countries at that time.

Mr. Petrie's Answer.

What can either good or evill Angels doe without the Lords Au∣thority? and what can they not doe, when he willeth? but certainely the wicked shall both be witnesses of Gods wonders, and likewise perish in that generall destruction: that cause of their emdemnation is touch∣ed before.

Reply.

We know that neither the good nor bad Angels can doe any thing without the Lords Authority, but what is this to the force of my words, which consists in this; that seeing the good Angels, which can at once assemble the unjust to the place of judgement, and the elect to meet the Lord in the aire, shall yet gather the elect onely, and leave the rest behinde; therefore these things are not to be done at the same time. And consequently, that the judgement of the dead is not to be at the time of Christs ascending. For then doubtlesse the wicked should as well be ga∣thered to the place of their last judgement, as the elect shal to meet the Lord in the aire. And it is flat against the expresse word of God, Isai. 66.19, 20. Joel 2.32. Zech. 14.16. Rev. 11.13. to say, that all the wicked that shall be eye-witnesses of G••ds won∣ders at the time of our Saviours descension, shall perish in the destruction that shall then come on the earth.

Israel's Redemption.

For that by Christs judging the quicke and the dead, [ 86] mentio∣ned in 2 Tim. * 1.5 4. cannot be meant one kind of judgement, to wit, the sentence of damnation; that by his judging the quicke, I say, cannot at all be meant the last and compleat, but rather a former and inchoate judgement of ungodly men, it appeares out of Rev. 20. where it is shewne, that the Saints enemies shall be all slaine before the last resurrection. And we cannot say, that these which are to be left, shall be a part of that Army there spoken of; be∣cause that God and Magog is to be destroyed at the end of our Sa∣viours reigne, that is, immediately before the last resurrection: whereas these shall be alive, at the time of that generall distresse, which shall light on the world, at his entrance into that appoin∣ted Kingdome, as the gathering together of the elect, who are to reigne with him doth declare.

Mr. Petrie's Answer.

Here (as before) are strange imaginations. 1. That text 2 Tim. 4.1. cannot be meant of the last, but a former judegment. Who ever said be∣fore, that Christ shall yet appeare twice to judge the quicke and the dead? For suppone, that onely the godly shall be raised at Christs com∣ming, yet they will not say, that he shall judge them, seeing they say, that they shall not stand at the barre. 2. The judging of the quicke and the dead, shall be before the time of the last resurrection, as that forme of arguing imports: whereby it followes, that Christ shall judge the quicke and the dead in a former and inchoate judgement. Who shall re∣maine then to be judged in the compleate judgement at the last resurre∣ction? 3. I will say no more of that fancy concerning these that shall belefs, and the destruction at the entrance of that Kingdome: but marke that Gog and Magog is to be destroyed at the end of our Savi∣ours reigne, that is, immediately before the last resurrection, or (which is one) after the reigne of the Jewes. But that Army of God and Ma∣gog is the same with the Army mentioned in Revel. 16.14. as Napeir proveth, Prop. 32. And Mr. Maton proveth in his treatise of Gog and Magog, pag. 94, 95. And I have shewed before, that the sixt vi∣all mentioned in Revel. 16.12, 13, 14. is the same with the sixt trum∣pet: yea, and Clavis Apocalyp. in par. 1. synchro. 7. makes it to concurre with the destruction of the Beast and Babylon, which shall be before the Monarchy of the Jewes, as the Millenaries hold: and there∣fore in this point Mr. Maton is contrary to himselfe, and to Clavis Apocal. as well as unto Christians, who deny that Monarchy of the Jewes. Whereby it is manifest, that what he speakes here without reason must be wrong, and amended by these reasons which he hath lo. cit. And consequently, that great battell shall be fought not after, but before the Jewes shall reigne, if ever they shall reigne in that manner.

Reply.

The truth is strange to none, but to such as make themselves strange to it. He seemeth to be a setter forth of strange gods, said the Athenians of Saint Pauls preaching unto them Jesus and the re∣surrection, Acts 17.18. When as indeed their Gods were the strange Gods, and not his God: they in an errour, and not he. And yet how strange soever our former imaginations doe seeme to you, we have shewed that they are not so strange as true. And that these words doe bring such strange things to your eares, was

not the fault of the Authour, but the errour of the Printer, and the over-hastinesse of the Stationer, who sent his bookes abroad before he had received a copie of all the faults: whereof the words here omitted were the greatest, and are to be corrected, as they are now set downe, to wit, thus. (For that by Christs jud∣ging the quicke and the dead, mentioned 2 Tim. 4.1. cannot be meant one kinde of judgement, to wit, the sentence of damnation: that by his judging the quicke, I say, cannot at all be meant, the last and compleat; but rather a former and inchoate judgement of ungodly men; it ap∣peares out of Rev. 20. where it is shewne, that the Saints enemies shall be all slaine, before the last resurrection.) This is the true forme of my words, and in this forme they doe wholly disanull the two first parts of your answer; for the destroying of the Army in Ar∣mageddon at Christs comming, Rev. 19. and of the Nations that shall againe be gathered against him and his, at the end of his reigne, Rev. 20. are temporall judgements on the ungodly; and before their last judgement, the judgement after their resurrecti∣on. And therefore Christ shall not appeare twice to judge the quicke and the dead, but shall twice judge these ungodly after his ap∣pearing. That is, once by a former and inchoate judgement in their temporall destruction, (in their first death:) And againe by a finall and compleate judgement in their eternall destruction, (in their second death.) And as for the third part of your an∣swer, it is but a slanderous information against me. For I say not that the G••g and Magog mentioned in Rev. 20. is the same with the Army mentioned Rev. 16.14. but that Ezekiels Gog and Magog is the same with that Army, as the reasons which I alledge pag. 94, 95. doe shew. And I say that the Gog and Ma∣gog in Rev. 20. is a different Gog and Magog from Ezekiels, as these words, pag. 128 doe witnesse. [And this Gog and Magog in Rev. 20. is to be the multiplyed posterity of those that are left of the Nations at the beginning of the thousand yeares: when the Army of the Beast and false Prophet, and of the Kings of the earth, and of the whole world, (who as the parallell shewes are the Gog and Magog fore∣told by Ezekiel) shall be destroyed in Armageddon.] And againe pag. 129. I say, [That the Nations which shall oppose the Jewes at their expected returne, are to be the Gog and Magog foretold by Eze∣kiel: and that the posterity of those which shall be left alive of these Na∣tions,

when this Gog and Magog is destroyed, shall be the Gog and Magog foretold in Rev. 20. to arise when the thousand yeares peacefull reigne is finished.] Whereby it is manifost, that against your owne knowledge, you have misreported the evidence of my reasons, and charged me with a contradiction of your owne devising. And as it is very false, that I am in this point contrary to my selfe, so it is as false, that I am herein contrary to Clavis Apocal. For the fourth synchronisme of the 2 part doth infallibly prove that the Army of the Nations mentioned Revel. 20. is to be a di∣stinct Army from that in Rev. 16. whose destruction is revealed, chap. 19. The words inferred upon the second argument of this synchronisme, pag. 26. are these. Marke here reader, the chroni∣call character; by which it is intimated, that this whatsoever it is con∣cerning Satan, being taken and condemned after his second loosing, it succecdeth the vision of the former chapter concerning the Beast and false Prophet, being vanquished, taken, and thereupon cast into the lake burning with fire and brimstone, by him which sate upon the white horse, as in order of narration, so also in the time of the thing done. For otherwise it should not have been said, that Satan was sent thither, where both the Beast and false Prophet were, except both the Beast and false Prophet had been sent thither first. Neither can any man of judgement say by way of evasion, that this warre (of chap. 20.) after a thousand yeares, is not different from that of the former chapter; when as not onely the character already brought, but also all circumstances on both sides are repugnant; the parties, the battell, and the manner of the slaughter, there with the sword, here with fire; yea and the event of either warre unlike, as anon the matter being demonstrated, shall be made plaine, there the binding of Satan onely for a time, but here a condemnation to eternall fire, &c. And Clav. Apocal. in par. 1. synchro. 7. doth speake nothing of the Gog and Magog in Rev. 20. but of the utter destruction of the Beast and Babylon at the effu∣sion of the last viall.

Israel's Redemption.

And to this conjecture, Isai. 27.12. doth sufficiently confirme; [ 87] For the great sound of the Trumpet before spoken of in Saint Matthew, as a warning of the gathering together of the elect, is there said to be a warning also of the Jewes returne: the words are these, It shall come to passe in that Day, that the Lord shall beate

off from the channell of the river unto the streame of Egypt, and ye shall be gathered one by one, O ye children of Israel, and it shall come to passe in that day, that the z 1.6 great Trumpet shall be blowne, and they shall come which were ready to perish in the Land of Assyria, and the outcasts in the Land of Egypt, and shall worship the Lord in the holy Mount at Jerusalem.

Mr. Petrie's Answer.

If this be a conjecture, how is it sufficiently confirmed by the Prophet? or if it be sufficiently confirmed, why is it called a conjecture? A con∣jecture it is, and hath no warrant from the Prophet: for the Prophet and Evangelist are not speaking of the same purpose: the Prophet is spea∣king particularly of the Jewes deliverance out of Syria and Egypt, and of the trumpet that did sound at the proclamation of Cyrus for their re∣turne, which was past before the dayes of the Evangelist. And never∣thelesse our Authour concludeth triumphantly.

Reply.

And why may not a conjecture be as well confirmed by scrip∣ture, as grounded on scripture? yea whence can such a conje∣cture have a better confirmation then from scripture? And that this conjecture, (to wit, That some of them who are left, when the elect shall be gathered together at Christs comming, shall be lest to perish in the great destruction which shall then light on all Nations that sight against the Jewes, and others of them to be eye-witnesses of Gods wonders at that time,) that this conjecture, I say, is warranted by the Prophecy of Isaiah, touching the Jewes returne, chap. 27. ver. 12, 13. it is evident, first, from the identity of the signe, which is to precede the ac∣complishment of this Prophecy, and that of our Saviour Matth. 24.31. For what is the great sound of the trumpet mentioned by the Evangelist, but the blowing of the great trumpet foretold in Isaiah? And secondly, it is evident from the contents of the prophecy which speake not of the returne of the two Tribes, of the returne of the captivity of Judah and Benjamin from Babylon: but of the returne of the ten Tribes, of the returne of the captivity of the children of Israel from Assyria; who, as Divines confesse, did never yet returne. And admit it had been spoken of the returne of the two Tribes, yet it could not be already ac∣complished, because it foreshewes the returne of the Jewes out of Assyria in a time when they shall be ready to perish there; which

cannot be affirmed of the Jewes, that returned to Jerusalem up∣on the proclamation of Cyrus, by whom they were so much fa∣voured. And by whose command the Jewes that returned, were so much enricht with silver, and gold, with goods, and with beasts, &c. as it is written, Ezra 1.4. And although it be true, that Cyrus made a Proclamation throughout all his Kingdome for the returning of the Jewes, yet we reade not of the sounding of any trumpet at the proclamation. And if it had been a custome to doe so, not one, but many trumpets doubtlesse had been soun∣ded at the publishing of that proclamation, which was by many messengers sent into all the Provinces of Cyrus Kingdome, to whom God had given all the Kingdomes of the earth, Ezra 1.2. And lastly this Prophecy doth intimate a gathering, and bring∣ing of the Israelites to Ierusalem, by the extraordinary power of God. A gathering of them, I say, not by the helpe and assistance, but against the will and resistance of earthly Princes, as is plaine∣ly foretold Zech. 9.12, 13, 14, 15, 16. and in many other Pro∣phecies. And seeing we have alledged so many cleare prophecies for the vindication of the truth we hold, why may we not say, as the Apostle doth Heb. 12.1. (after that he hath by divers in∣stances set forth the force and efficacy of a justifying faith,) to wit, that we are compast about with a great cloud of witnesses: of which surely every single prophecy, (as it is of it selfe sufficient, so it) ought to give satisfaction to a Christian; who is as well bound to manifest his obedience towards God, by the readinesse of his beliefe, as by the righteousnesse of his life. By his confiding on the accomplishment of Gods prophecies, as by his confor∣ming to the practise of Gods precepts, as it is said, 1 John 3.23.

Israel's Redemption.

And thus being throughly satisfied by this cloud of witnesses, [ 88] the double Jury of Prophets and Apostles, with which I find the doctrine of my text to be encompast, I here give over the pur∣suit of these meditations, and commend to as many as wish well to themselves, and to Zion, these instructions following.

Mr. Petrie's Answer.

If you be throughly satisfied, why have you so oft used the words of probability, conjectures, my conceit, it may be thus or thus? these words smell not of satisfaction, nor of that certaine knowledge and sted∣fastnesse,

which is required, 2 Pet. 3.17. As for that double jury, it may evidently appeare that both Prophets and Apostles are contrary to such fancies. It may be, the Ʋses of this doctrine are commendable, yet if wrong premisses be powerfull to perswade. Neverthelesse heare all.

Reply.

We bring not onely probable, but demonstrative and necessa∣ry arguments also to justifie the truth of our tenet. And besides all this, we alledge for it a large Catalogue of cleare and invin∣cible prophecies: from which as we receive full satisfaction our selves, so (that we might shunne the guilt of keeping backe any part of the counsell of God, Acts 20.27) we hold them out to others too, that as many as God hath appointed by our Ministe∣ry to call to the knowledge of this truth, may be partakers of the like satisfaction with us. And what though I have in some pla∣ces used the word [probable,] and once, the word [conjecture,] and somtimes said [in my conceit?] shall that therefore of which I so speake be suspected for an untruth? I pray tell me why my conceit may not be as agreeable to the truth, as any others? or why without any disadvantage to the truth, I may not use such expressions, as the pen-men of holy writ have done? How much was Saint Peter beside the truth, when in answer to our Saviours demand, touching the two creditours, Luke 7.42, 43. Tell me, which of them will love him most? he said, I suppose, he to whom he forgave most? Certainely nothing at all, for Christ replyed, Thou hast rightly judged. Or what was Saint Pauls counsell the worse for saying, I suppose, that this is good for the present distresse, 1 Cor. 7.26? Or will you say, that it was doubtfull whether Saint Paul had received the Holy Ghost, because ver. 20. he saith, And I thinke also that I have the Spirit of God? Or can you imagine that the Apostles tooke not the best course for the pacifying of the difference that was risen in the Church of Antioch, betwixt the Gentiles and some beleeving Iewes about circumcision, Acts 15. because they wrote in this forme, It seemeth good unto us, ver. 25. and againe ver. 28. It seemeth good unto the Holy Ghost and to us? If you dare not say, or once imagine; that these words doe argue unstedfastnesse or uncertaine knowledge in these, then how can that be true, which you say here, that words equivalent with these, [smell not of satisfaction?] And if these words argue un∣certaine

knowledge and unstedfastnesse in us, then what do they argue in you? who even in the second and third pages, have your [may be: me thinks: why may we not thinke thus, or thus; it is likely; it is not unlikely.] Certainely as to cavill at words, and phrases, shewes the weakenesse of your cause; so to blame another for that which you your self may as well be blamed, doth shew the malice of your mind.

Israel's Redemption.

First, to praise God for his abundant mercy, [ 89] who through the fall of the Iewes, hath brought salvation unto us Gentiles: that together with them, we might partake of the roote, and fatnesse of their Olive tree.

Mr. Petrie's Answer.

Whether is it more to the praise of Gods mercy and bountifulnesse, that the godly shall come againe from the heavens to abide so long on the earth; or to abide in that glory of heaven for ever and ever? certain∣ly the gift of the greater and uninterrupted glory deserveth the greater praise: and while they were on earth, they professed themselves to be strangers from home, and pilgrimes on their journey towards their home, Heb. 11.13. and shall they come as pilgrimes againe?

Reply.

Doubtlesse God is not to be taught by us, [what reward is most to the praise of his mercy and bountifulnesse towards the godly.] But we are to account that reward most to the praise of his bounti∣fulnesse and mercy towards them, which we find in his word to be appointed unto them. And we doe conceive, that the glory of the Saints after their reunion to their bodies, will be greater (because more perfect) though they live on earth: then the glo∣ry of their soules is now without the fellowship of their glorifi∣ed bodies. And we know not what should interrupt their glory on earth, when as Christ himselfe, (on whom the Angels shall visibly attend,) shall be on earth with them: and God himselfe also may here manifest his glory unto them, in what measure hee pleaseth. And though Abraham and some other of the Patriarches, (to whom God had promised the possession of the Land of Canaan,) did in their corruptible estate here live as strangers and pilgrimes in that land; yet they shall not after their resurrection possesse it as strangers and pilgrimes, but as

heires and coheires with Christ. And whereas you say, [That it is a greater gift of God, that the godly should abide in that glory of heaven for ever and ever, then to come againe from the heavens to abide on earth.] You seeme to me to imagine, that the godly shall ne∣ver againe come from thence, (as your denying also, pag. 54. that Christ shall bring all the Saints with him, doth testifie against you,) which conceit is contrary to all the scriptures that affirme the resurrection, and the Saints appearing with Christ. And I pray, where doe you finde in scripture, that the Saints shall after their resurrection live in a place separate from the earth? Cer∣tainely they are after the last judgement, to be translated into the new Jerusalem: and that City is then to descend to the new earth, as we read Rev. 21.2, 3. And lastly, what affinity hath ought that you have said here, with the use you answer? what I shall we not praise God for his mercy in making us partakers of the fatnesse of the Jewes Olive tree, while we are here; although it were a greater happinesse for us to be ever in heaven after our departure, then to come againe to the earth?

Israel's Redemption.

Secondly, [ 90] to beware of unbeliefe: which was the cause that the Jewes were broken off from their Olive. And if God spared not the naturall branches, much lesse will he spare us, if by faith we continue not in his goodnesse.

Mr. Petrie's Answer.

It is greater unbeliefe to despise the revealed truth of God, then to de∣spise the fancies of men, as this Monarchy is proved to be.

Reply.

'Tis true, that it is greater unbeliefe to despise the revealed truth of God, then to despise the fancies of men. And it is as true, that it is a sinne but little inferiour to that against the Holy Ghost, wil∣fully to call a revealed truth, an humane fancie; that it may be drawne into scorne and contempt under this notion. And surely seeing it is a great unbeliefe to despise the revealed truth of God, therefore we have great need to beware of such unbeliefe; as it is said in the use.

Israel's Redemption.

Thirdly, [ 91] not to contemne or revile the Jewes, a fault too com∣mon in the Christian world: and that partly, because we are

unmindfull as well of the Olive from whence we were taken, as of that into which we are graffed, whose root beares us, and not we the root, and partly, because we misapply the infallible promises of God, by which he hath so freely, and so feelingly: so often, and so openly declared, that he will again graffe them in. For if we were cut out of the Olive tree, which is wild by nature, and were graffed contrary to nature into a good Olive tree, bow much more shall they which be naturall branches, be graffed into their owne Olive tree? Rom. 11.24.

Mr. Petrie's Answer.

Whether serveth more for to move us to love the Jewes, to know that the Jewes and Gentiles are one in Christ, whensoever they shall be converted: or to thinke, that the Jewes shall not be converted, till Christ come againe, and then they shall be Lords over the Gentiles a 1000 yeares? The former doctrine presently throweth downe the parti∣tion wall, and this opinion still holdeth it up, at least for a 1000 yeares.

Reply.

This Query as it doth in it selfe containe an apparent untruth, so it is grounded on a misreport of our Tenet. For first it makes us to thinke, that there shall be no Jewes converted, untill the whole Nation be converted; whereas we hold the partiall, and (as I may so call it,) typicall conversion of them, the conversion of them, I say, in their first fruites, with you; and the generall and contemporating conversion of them, the conversion of them in the whole lump, against you. Onely we say, that the partiall and successive conversion, their conversion in some particular per∣sons and families, hath since the Apostles dayes been very thinne and rare. Secondly, you make us to thinke, that the Jewes shall not be converted till Christ comes, when as we hold, that they shall be converted before his comming, and be wholly freed from the opposition of the Gentiles, at and by his comming; at the judgement which shall light on the world when he descends to dustroy the Army in Armageddon. And thirdly, you make us to thinke, that there shall be no spirituall union betwixt the Jewes and Gentiles in the time of the thousand yeares reigne, whereas there is not to be a full and perfect union betwixt them, in their acknowledgement and worship of the true God till then, and in that time. As our Saviours prophecy John 10.16. and Zech. 14.16.

&c. and Isai. 2.2, 3, 4. and many other doe witnesse. And though the Gentiles shall then be tributaries to the Jewes, yet they shall be much more happy in this subjection, wherein they shall have Christ for their King, and the glorified Saints for their chiefe governours under him, then ever they were in their former li∣berty; which for the most part they so much abused to the pro∣vocation of Gods everlasting wrath against them. Even as now you account that Jew which is become the Lords free-man, which savingly embraceth the truth of the Gospell, much more happy in his captivity under, and subjection to the Gentiles; then if he were Lord of the whole earth, and withall a stranger from the covenants of promise, having no hope, and being with∣out God in the world. These are your misreports, and as for your Query it selfe, it is false to imagine; that the knowledge of the conversion of a few Jewes, can move us to a greater love to∣wards them, then the knowledge of the conversion of the whole Nation can. And what love soever you may grant to be due to them, in your dispute of it: we may well thinke, that you make shew of little towards them in your actions, as these words pag. 65. [Let Jewes follow Jewish fables, &c.] doe manifest. In which there neither appeares any symptome of your desire of their con∣version, nor of your love towards them, or us.

Israel's Redemption.

And lastly, [ 92] earnestly to beseech God, that he would speedily put into execution the meanes which he hath appointed for their conversion: that he would even in these our dayes bring this mystery to light, by powring on his people the spirit of grace and supplications, whereby they may beleeve and repent. For their happinesse will both increase and consummate ours; * 1.7 so also the Apostle. * 1.8 If the fall of them be the riches of the world, and the di∣minishing

of them the riches of the Gentiles, how much more their ful∣nesse? and againe, If the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? Rom. 11.12.15. Now to our Lord Jesus Christ, who is both the light of the Gentiles, and the glory of his people Israel; who is the faithfull witnesse, and the first begotten of the dead, and the Prince of the Kings of the earth: Unto him that loved us, and washed us from our sinnes in his owne bloud: and made us Kings and Priests unto God, and his Father, to him be glory and dominion for ever and ever, Amen, Amen.

Mr. Petrie's Answer.

Whether can these more confidently beseech God for the conversion of the Jewes, who thinke, that the Jewes may daily be converted; or these who thinke, that they shall not be converted till the comming of Christ? the former sort may be confident to be heard daily, which these others cannot. And moreover the former sort seeth, (as the Fa∣thers did see, Heb. 11.13.) everlasting glory presently at hand; and thereupon they doe minde and seeke heavenly things, as they are com∣manded, Col. 3.1, 2. and the other sort are out of hope of glory in hea∣ven, (at least,) yet for the space of a thousand yeares, and they set their affections on things on earth. Yea and it gives encouragement unto the wicked, that they shall not be judged, nor their bodies tormented these thousand yeares to come yet; and on the other side the feare of im∣minent judgement and punishment is a more powerfull motive to depart from iniquity. For which cause the Lord would not give unto men the knowledge of that time, but will have us to be alwayes preparing and waiting for that comming to judgement. Wherefore we pray unto our Lord Jesus, who even now is King of Kings, and reigneth in the midst of his enemies, and is offended at the foolish conceites of unstable hearts, That he would make his power manifest by conforming them whom he hath called and gifted with the knowledge of his eternall Gospell, and

by reducing all his elect both Jewes and Gentiles who goe astray: and that he would now, even now give us heavenly hearts, and tie us all together in the acknowledgement and obedience of his truth, to the praise of his Name, and our spirituall comfort both now and evermore. Come Lord Jesus, and change our vile bodies, that they may be like unto thy glorious body according to thy working, whereby thou art able even to subdue all things unto thy selfe.

Reply.

Surely they that deny the generall conversion of the Jewes, as you doe, cannot pray at all for this conversion. But they that beleeve it, may confidently beseech God for it; and be confi∣dent too, that they are delightfully heard of him in it. For as we ought alwayes to pray for that which may be done we know not how soone; so though our prayers cannot hasten the accomplish∣ment of any future blessings to our selves or others, yet we are daily heard in them; seeing by such a manifestation of our obedi∣ence towards God, who taught us to pray for them; and of our faith and hope in his promises, which reveale them; and of our charity towards all that are to be partakers of them; we daily improve Gods mercy towards us here, and our owne weight of glory with him hereafter. And whereas you seeme to lay claime to heaven for your selfe and others of your minde onely; and to shut us out of it, because according to the tenour of Gods plaine revelations, we affirme, That the raised Saints are to beginne the eternity of their immortall and glorified estate, in a regall condition here on earth with Christ; where He and They have been formerly so much reviled, and so vilely handled: whereas I say, you would for this exclude us from having any portion of the joyes of heaven with you, till the 1000 yeares reigne be finisht; Be it knowne unto you, That we hope through Gods free mercy towards us in Christ Jesus, to be received into the society of the Saints in heaven, even as others; if God hath ap∣pointed that our earthly house of this Tabernacle shall be dis∣solved, before the appearing of our Lord Jesus; if not, we hope together with the whole number of the elect, to be made Inhabi∣tants of the new Jerusalem, in that time in which God hath pur∣posed to bring us thither, and not before. And we cannot con∣ceive, that we doe set our affections on things on earth, (in the

Apostles sense, Colos. 3.2.) when we doe with patience expect the accomplishment of the promises made to us in Christ, albeit they are in part to be fulfilled on this earth. And by the way, it is worth the Readers observation, That to confirme [your seeing e∣verlasting glory presently at hand,] you cite Heb. 11.13. where it is said, These all died in faith, not having received the promises, but having seene them afarre off, &c. What! is to see the promises a farre off, all one, with the seeing of glory presently at hand? But you goe on, and tell us, that our Tenet [gives encouragement to the wicked, that they shall not be judged, nor their bodies tormented these thousand yeares to come yet.] Which is a confused and cor∣rupt report of our words: For though we say, That the last judgement of the wicked, the judgement of their bodies and soules together shall not be till the end of the thousand yeares reigne on earth; yet surely we beleeve even as others, That their soules are cast into hell, immediately after their departure out of their bodies. And doubtlesse, if they will not forsake their evill courses for feare of the imminent damnation of their soules; for feare of this partiall and particular judgement at their death, (which doth infallibly binde them over to the eter∣nall damnation of their bodies and soules together, at their ge∣nerall and contemporating judgement,) they will neither forsake their wickednesse the sooner for their ignorance, nor continue it the longer for their knowledge of the large space of time that is yet to precede their generall judgement. For what comfort can it be to them, that it shall be yet so long before their bodies be tortured in hell, when as their soules may suddenly be adjud∣ged to such torments as are agreeable to the number and nature of their sinnes: which the more and grea•• they are, the more and greater will the punishment of their bodies be too at the last? And therefore if you had said the truth, you would have acknowledged, that our Tenet doth warne all those that shall live in the time of the Jewes conversion and deliverance, not to oppose them, lest to the augmentation of their endlesse woe, they therby perish from the earth by a fearefull death. And i•• doth perswade men likewise, to take off their affections from things on earth, seeing it puts them in minde, that if they now walke

not after the flesh, but after the spirit; if they fashion not them∣selves to this present world, they shall together with their Savi∣our, be heires, and inheritours of the earth, when the whole creation shall be delivered from its bondage of corruption; and when by the meanes of Christs and their government on it, judge∣ment shall runne downe as waters, and righteousnesse as a mighty streame. And thus the impartiall reader may plainely see, what little al∣liance there is betwixt the title of your answer, and the contents of it; For you pretend to fetch him out of darkenesse into the light; but doe indeed lead him out of the light into darkenesse. And as the Syrians eyes were held by God, that they should not know the Prophet, though they heard, and followed him; so it hath been your utmost endeavour all along, to corrupt and dazle the readers judgement, that he might not know the truth of the Prophecie, that is set before his eyes, and publisht in his eares. Now the Father of our Lord Jesus Christ, who commanded the light to shine out of darkenesse, shine in our hearts, that as of sincerity, as of God, we may give the light of the knowledge of the glory of God in the face of Jesus Christ. That, Isay, without handling of the word of God deceitfully, we may by manifestation of the truth commend our selves to every mans conscience in the sight of God; that God in all things may be glorified through Jesus Christ, to whom be praise and domini∣on for ever and ever, Amen.

Glorificetur Deus, praedicetur veritas, exerceatur pietas, restituatur integritas.

Let God be glorified, truth taught, piety practised, righteousnesse restored.

Redeat Pax, regnet Rex, regat Lex.

Let peace returne, the King reigne, the Law rule.

Notes

• * 1.1

  Nec enim du∣bium, quin maxima rerum naturalium & humanarum mutatio regni hujus auspicia sit ante∣cessura. Antichristus enim cum totâ fuâ Synagogâ abol••bitur, extinguetur hominum pars maxima, gentilibus non nisi paucis relictis, [qui in posteris suis, non extra, sed intra regnum hoc mille annis supererunt, ut prophetiae suprà memoratae, cum aliis in Scripturâ passim oc∣currentibus, abunde testantur; sub decursum verò mille annorum mirum in modum aucti, & a Satana e carcere suo saluto iterum seducti, Sanctorum castra oppugnabunt, sed incassum.] Nec dubium est, quin rerum quoque naturalium, quae regni huius incolis ministrabunt, longè alia sit futura facies, quam impraesentiarum est: siqui••••m beatissimum & tran quillissimum erit regni istius seculum, omnis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quae in naturâ modò decurrit, expers. Mar. Frid. Wend. Contemp. Phys. Sect. 2. cap. ••7. pag., 7••, 376.
• x 1.2

  Psal. 46. Isai. 2.12.19.21. ch. 11.6. &c. ch. 30.25, 26. ch. 41.18, 19. ch. 55.13. Ezek. 38.19, 20. Matth. 24.29.30. Mar. 13.24, 25. Luke 21.25, 26. Rev. 6.12, 13. &c. ch. 16.18.19. &c.
• * 1.3

  Sicut es••pte∣nis annis, sep∣timus quisque, annus remissi∣onis est: it á e septem mil∣libus annorum mundi, septimus millenarius, millenarius remissionis est. R. Ketina. Vid. Com. Apoc. par. 2. pag. 287.
• * 1.4

  Chap. 17.34.
• * 1.5

  Psal. 2.8. &c. Psal. 110.2. &c. Ps. 149.6. &c. Isai. 30.25. Cha. 66.15, 16. &c.
• z 1.6

  Isai. 18.3. Zech. 9.14.
• * 1.7

  Zech. 12.10.
• * 1.8

  If the fall of them, &c. Observe here, what Iewes are said to occasion the riches of the Gentiles. Not those that beleeved when the Apostle wrote this, although many of them were the first instruments of the Gentiles conversion; and much lesse they that have beleeved since that time: for these, as they come farre short of the others both in number and qualifications; so they may be said rather to have taken of us, then given unto us: to have inherited the riches of the Gospel with us, but not increased them. Not the first beleevers thereof, nor such which hitherto have so slowly, and thinly followed them, but the stiffe-necked and stubborne Iewes, who slew Christ, who martyred and persecuted his Disciples; They are here said, to be the reconciling of the world, and the riches of the Gentiles. And that because their fall and casting away mo∣ved God so soone to visit us with the tidings of salvation. And their fulnesse, the receiving of them, it must be, that shall perfect us. The receiving of them, I say, which were then cast away: but how? not in their owne persons, (for it is impossible that the same men should fall and not fall, should be cast away and not be cast away,) but in their posterity: and that not in part, and by fits; but wholly, and at once. For the Apostle speakes not of particular men and families; but of all the Tribes of the whole Nation. And indeed what but a generall conversion of the Iewes, can bring such felicity to the Gentiles, as shall not onely parallel, but exceed the blessings which we have already received by their unbeliefe?