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.

1 COR. 4. v. 8. &c.

NOw yee are full, now ye are rich, ye have reigned as Kings without us, and I would to God yee did reigne, that we also might reigne with you.

For I thinke, that God hath set forth us the Apostles last, is it were men appointed to death: for we are made a specta∣cle unto the world, and to Angels, and to men.

We are fooles for Christs sake, but yee are wise in Christ; we are weake, but yee are strong: ye are honourable, but wee are despised.

Even unto this present houre we both hunger and thirst, and are naked, and are buffeted, and have no certaine dwel∣ling place,

And labour, working with our owne hands: being re∣viled, wee blesse; being persecuted, we suffer it:

Being defamed, we intreate: we are made as the filth of the world, and are the off-scouring of all things unto this day.

I write not these things to shame you, but as my beloved sonnes I warne you.

2 TIM. 2. v. 12.

If we suffer, we shall also reigne with him.

REV. 5. v. 10.

And hast made us unto our God Kings and Priests, and we shall reigne on earth.

DANIEL 12. V. 6, 7.

—How long shall it be to the end of these wonders? And Theard &c.

Therefore, so is the end of the wonders, when all these things shall be fulfilled, that is to say, when the resurrecti∣on shall be, the glory of the Saints shall shine, the glory of the teachers shall be chiefest, and all other things brought to perfection, whereby Christs Kingdome shall have the prehe∣minence over all; which things if any man judge to be meant of the internall Kingdome already obtained, he de∣stroyeth the Prophecy, which is specially conversant in fore∣telling things which shall be accomplished, being proper to certaine places and times, and not alike common to all: whereof what observation, or prediction, or admiration can there be, as is of these things, which in the former verse are called wonders? Mr. Thomas Brightman in his Exposition of the last and most difficult part of Dan. Pr••∣phecie. pag. 954. on the 7. ver. of the 12. chap.

ISRAELS REDEMPTION REDEEMED.

The SECOND PART.

Israels Redemption.

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

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

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

Mr. Petrie's Answer.

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

Reply.

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

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

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

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

The 1. Particular.

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

Mr. Petrie's Answer.

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

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

Reply.

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

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

The 2. Particular.

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

Mr. Petrie's answer.

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

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

Reply.

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

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

The 3. Particular.

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

Mr. Petrie's answer.

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

Reply.

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

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

The 4. Particular.

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

Mr. Petrie's answer.

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

Reply.

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

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

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

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

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

The 5. Particular.

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

Mr. Petrie's Answer.

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

Reply.

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

The 6. Particular.

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

Mr. Petrie's Answer.

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

Reply.

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

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

Israel's Redemption.

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

Mr. Petrie's Answer.

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

Reply.

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

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

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

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

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

Israel's Redemption.

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

Mr. Petries Answer.

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

Reply.

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

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

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

Israel's Redemption.

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

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

Mr. Petrie's Answer.

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

Reply.

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

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

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

Israel's Redemption.

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

Mr. Petrie's Answer.

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

Reply.

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

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

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

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

Israel's Redemption.

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

Mr. Petries Answer.

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

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

Reply.

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

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

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

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

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

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

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

Israel's Redemption.

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

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

Mr. Petrie's Answer.

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

Reply.

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

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

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

The 1 Particular.

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

Mr. Petrie's Answer.

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

Reply.

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

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

The 2 Particular.

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

Mr. Petrie's Answer.

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

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

Reply.

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

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

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

Israel's Redemption,

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

Mr. Petrie's Answer.

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

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

Reply.

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

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

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

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

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

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

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

Israel's Redemption

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

Mr. Petrie's Answer.

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

Reply.

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

Israel's Redemption.

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

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

Mr. Petrie's Answer.

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

Reply.

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

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

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

Israel's Redemption.

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

Mr. Petrie's Answer.

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

Reply.

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

Israel's Redemption.

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

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

Mr. Petrie's Answer.

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

Reply.

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

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

Israel's Redemption.

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

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

Mr. Petrie's Answer.

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

Reply.

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

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

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

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

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

Israel's Redemption.

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

Mr. Petrie's Answer.

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

Reply.

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

Israel's Redemption.

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

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

Mr. Petrie's Answer.

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

Reply.

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

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

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

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

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

Israel's Redemption.

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

Mr. Petrie's Answer.

None denyeth it.

Reply.

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

Israel's Redemption.

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

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

Mr. Petrie's Answer.

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

Reply.

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

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

Israel's Redemption.

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

Mr. Petrie's Answer.

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

Reply.

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

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

Israel's Redemption.

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

Mr. Petrie's Answer.

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

Reply.

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

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

ISRAELS REDEMPTION.

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

ANd thus it hath bin proved by consequence, [ 64] that our Savi∣our shall hereafter reigne on earth. You shall now heare it directly and expressely affirmed. Behold, saith the Angel to the Virgine Mary; thou shalt conceive in thy wombe, and being forth a Sonne, and shalt call his name Jesus: he shall be great, and shall be called the Sonne of the Highest: and the Lord shall give unto him the u 1.24 Throne of his Father David, Luke 1.31. Behold, (saith Jeremiah, in chap. 23. ver. 5. &c.) the dayes come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall † 1.25 reigne and prosper, and shall execute judgement, and justice x 1.26 in the * 1.27 earth. In hi••

dayes Judab shall be saved, and Israel shall dwell safely, and this is his name whereby he shall be called, The Lord our righteousnesse. Behold, (saith Zechariah, in chap. 6. ver. 12.) the man whose name is the Branch, and he shall grow up out of his place, and he shall build the Tem∣ple of the Lord, even he shall build the Temple of the Lord; and he shall heare the glory, and shall sit and rule upon his Throne, and he shall be a Priest upon his Throne, and the Counsel of peace shall be betweene them both. And in Ezek. 34.22. &c. I will save my flocke, and they shall no more be a prey: and I will judge betweene cattell and cattell, and I will set up one Shepheard over them: and he shall feede them, even my Serv•• David, he shall feede them, and he shall be their Shepheard. And I the Lord will be their God, and my Servant David a Prince among them, I the Lord have spoken it. And in chap. 37. ver. 24. &c. David my Servant shall be King over them, and they shall have one Shepheard, and they shall also walke in my judgements, and observe my Statutes, and doe them: and they shall dwell in the Land that I have given unto Jacob my Servant, wherein your Fathers have dwelt, and they shall dwell therein, even they and their children for ever, and my Servant David shall be their Prince for ever. And in Isai. 9.6. &c. Ʋnto us a child is borne, unto us a Sonne is given, and the government shall be upon his shoulder, and his Name shall be called Wonderfull, Counseller, the mighty God, the Everlasting Father, the Prince of peace. Of the increase of his government and peace there shall be no end. Ʋp∣on the Throne of David, and upon his Kingdome, to order it, and to establish it with judgement and with justice, from henceforth even for ever: the zeale of the Lord of Hosts will performe this. And in chap. 52. ver. 13. &c. Behold my Servant shall deale prudently, he shall be y 1.28 exalted and extolled, and be very high. As many were z 1.29 astonied at thee, (his visage, (to wit, at the time of his suffering,) was so mar∣red more then any man, and his forme more then the sonnes of men,) So (to wit, at his next appearing,) shall be sprinkle many Nations, the Kings shall shut their mouthes as him: for that which had not been told them, shall they see, and that which they had not heard, shall they consi∣der. And in Micah 4.6. &c. In that day, saith the Lord, will I as∣semble her that halteth, and I will gather her that is driven out, and her that I have afflicted, and I will make her that halted, a remnant; and her that was cast farre a 1.30 ••ff, a strong Nation: and the Lord shall reigne over them in Mount Zion from henceforth even for ever. And

in Psal. 72.6. &c. He shall come downe like raine upon the mowne grasse: as showers that water the earth. In his dayes shall the righte∣ous flourish: and abundance of peace so long as the Moone endureth. He shall have dominion also from sea to sea, and from the river to the ends of the earth. They that dwell in the wildernesse shall how before him: and his enemies shall licke the dust. The Kings of Tarshish, and of the Isles shall bring presents: the Kings of Sheba and Seba shall offer gifts. Ye•• all Kings shall fall b 1.31 downe before him: c 1.32 all Nations shall praise him. And in Psal. 102.13. &c. Thou shalt arise and have mercy upon Zion: for the time to favour her, yea, the set time is come: for thy servants take pleasure in her stones, and favour the dust thereof. So the heathen shall feare the Name of the Lord, and all the Kings of the earth thy glory. When the Lord shall build up Zion, he shall appeare in his glory.

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

Mr. Petrie's Answer.

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

Reply.

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

of the Jewes in their owne d 1.33 land, The Throne of Israel, on which David reigned being the true Throne of David, and no other. But to say, that Christ now reigneth on the true Throne of David, is to affirme, that he is now reigning over the Jewes in the Land of Judea: and what can be further from truth then this?

Israel's Redemption.

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

Mr. Petrie's Answer.

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

Reply.

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

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

Israel's Redemption.

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

Mr. Petrie's Answer.

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

Reply.

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

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

Israel's Redemption.

Neither was the Temple then destroyed, [ 67] but afterwards: and therefore the things here spoken of, are all to be accomplished at his second comming: and that not in heaven but on earth. On earth I say, and in e 1.34 Jerusalem, where f 1.35 Davids Throne was. For his feete shall stand in that day, (towit, when he comes, (or if God himselfe be here by an [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] figuratively described, when he brings him) to receive his appointed Kingdome,) on

the Mount of Olives, which is before Ierusalem on the East, (from which Mount our Saviour ascended,) and the Mount of Olives shall cleave in the midst thereof toward the East and toward the West, and there shall be a very great valley, and halfe the mountaine shall remove toward the North, and halfe of it toward the South. And ye shall flee to the valley of the mountaines: for the valley of the mountaines shall reach unto Azal; yea ye shall flee like as ye fled from before the Earth∣quake, in the dayes of Uzziah King of Judah. And the Lord my God shall come, and all the g 1.36 Saints with the••: And it shall come to passe in that day, that the light shall not be cleare nor darke, but it shall be one day, which shall be knowne to the Lord, not day nor night: but it shall come to passe, that at evening time it shall be light. And it shall be in that day, that h 1.37 living waters shall goe out from Jerusalem: halfe of them toward the former sea, and halfe of them toward the hinder sea: In Summer and in Winter shall it be: and the Lord shall be King over all the earth. In that day shall there be one Lord, and his Name one. All the Land shall be turned as a plaine from Geb•• to Rimmon, South of Ierusalem; and it shall be lifted up, and inhabited in her place: from Benjamins gate unto the place of the first gate, unto the corner gate, and from the Tower of Hananiel unto the Kings wine-presses: And men shall dwell in it, and there shall be no more utter destructi∣on: but Ierusalem shall be safely inhabited, Zech. 14.4, &c.

Mr. Petrie's Answer.

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

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

Reply.

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

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

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

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

Israel's Redemption.

You see here that our Saviour comes not onely to conquer death, (which is the last enemy that he shall destroy, [ 68] and there∣fore not wholly to be destroyed till the last resurrection.) but al∣so to take the Kingdomes of this world unto himselfe, to put downe (as Saint Paul hath said) all the authority and power of other Nations: that there may be one shepheard and one sheep-fold: * 1.38 that the Kingdome, and dominion, and greatnesse of the Kingdome under the whole Heaven may be possest by the people of the Saints of the most High. That is, (as the former prophecies doe expound it,)

by the i 1.39 people of Israel. And this, as I thinke, is the time of which he spake these words, Verely, verely, I say unto you, k 1.40 Hereafer shall ye see heaven open, and the Angels of God ascending and descending upon the * 1.41 sonne of man.

Mr. Petrie's Answer.

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

Reply.

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

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

Israel's Redemption.

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

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

Mr. Petrie's Answer.

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

Reply.

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

Israel's Redemption.

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

of the Saints, which Christ as he is man, shall governe a m 1.42 long time on earth, shall after the judgement of the dead, (at which time this heaven and earth shall passeaway,) be delivered up to God even the Father, in the new Jerusalem, where it shall ever remaine, and where God shall be all in all: yet so that Christ too as man shall still retaine the dignity and preheminence of a King, a Priest, a Prophet, though he shall have no need to make use of either office. And thus a late and learned n 1.43 Divine of ours doth reconcile the former words of Saint Luke, in chap. 1. ver. 33. with that of Saint Paul, in 1 Cor. 15.24.28. We are to know, saith he, that the Kingdome of Christ containeth in it, two things. The mediatory function of his Kingly office: and his Kingly glory. That he shall lay a side, for then (to wit, after the judgement of the dead,) there will be no further necessity, nor use thereof. But this be shall hold for ever, as being by the acts of his mediation justly acquired, and ac∣cording to covenant bestowed upon him by his Father. And further∣more it may be observed, that the words, o 1.44 For ever, Evermore, and Everlasting, are in the Scriptures, often joyned with, and put for these and the like sayings, Through all, or many generations: through all ages; or, as long as the Sun and Moone endure. And therefore can conclude no more but this; That Christs reigne as man, shall continue, as long as there shall be men to succeed each other on the earth: or as long as this heaven and earth shall last; that is, untill the time which God hath fore-ordained for the judgement of the dead. When the heavens that are now p 1.45 shall passe away with a noise, and the elements shall melt with fervent heate: the earth also, and the workes that are therein shall be burnt up, 2 Pet. 3.10. And to this purpose, when the Prophet Daniel had said, His dominion is an everlasting dominion, which shall not passe away: he addes presently by way of exposition, And his Kingdome that which shall not be destroyed. And in another place more plainely, The q 1.46 Kingdome shall not be left to other people. So that when the Pro∣phets say, that Christ shall reigne for ever, and that his King∣dome shall stand for ever: or be an everlasting Kingdome; it is all one, as if they had told us onely, That neither Christ nor his Kingdome shall have any successours: that no sonne of man shall succeed him in his Throne: that no humane Kingdome shall beset up in the place of his Kingdome, as his shall be in the

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

Mr. Petrie's Answer.

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

Reply.

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

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

ISRAELS REDEMPTION.

CHAP. III. That the Kingdome of Israel, and the thousand yeares reigne of the Saints shall concurre.

ANd thus even one prophecy of Zech. doth clearely unfold, [ 71] all that we a verre touching our present subject, to wit, That our Saviour shall reigne on earth, and in Jerusalem. For as it tels us. That the Lord shall be King over all the earth, that in that day,

there shall be one Lord, and his name one. So it saith too, that at the very instant of our Saviours descending, All the Land shall (by an earthquake) be turned as a plaine from Geba to Rimmon, fouth of Jerusalem: and it shall be lifted up, and inhabited in her place: from Benjamins gate, unto the place of the first gate, unto the corner gate, and from the tower of Hananiel unto the Kings wine-presses, &c. Moreo∣ver another notable content of this prophecy is, That when our Saviour comes to reigne over all the earth, he comes not alone, but brings all the Saints with him.

Mr. Petrie's Answer.

We see neither that be shall come to reigne, (after that manner) over all the earth: neither that he shall bring all his Saints with him, and for this last point be alledges no text of scripture, but will have it to be taken on his bare word: which we refuse to doe. We reade that when be shall come to judge, be shall bring all the holy Angels with him, Matth. 25.31. and all Nations shall be gathered before him, and that be shall send his Angels to gather the elect from the foure winds: but that they shall come with him into an earthly Monarchy, we finde no where. And neverthelesse as if it were unquestionable he addeth.

Reply.

Unlesse you had made a covenant with your tongue to deny every thing that we prove, you could not have said [That we al∣ledge no text of scripture, which shewes that Christ shall bring all the Saints with him.] For what is the meaning of these words, Zech. 14.5. And the Lord my God shall come, and all the Saints with th••••. Or what meanes Saint Paul, when he saith, 1 Cor. 15.23. After∣ward they that are Christs at his comming? doth he not meane that all the Saints departed shall then rise? and can they rise in their bodies at Christs comming; and yet not come then from heaven to be reunited to their bodies? These texts we have alledged in expresse termes: and do you take them for canonicall, or apocry∣pha? if for canonicall, then surely your foresaid report of us is apocrypha. And yet this is not all that we have to say touching this point, for as you read Matth. 25.31. That Christ shall bring all the holy Angels with him; so you may read too in 1 Thes. 3.13. these words, At the comming of our Lord Jesus with all the Saints. And chap. 4.14. Them also that sleepe in Jesus will God bring with him. And Jude ver. 14. out of the prophecy of Enoch, Behold, the

Lord commeth with ten thousands of his Saints. And therefore that Christ shall bring all the Saints with him, is not our bare word, but the plaine word of God. And so it is too, that they shall come to reigne with him on earth, as we have already proved, and the texts following doe further declare. And besides, how can you choose but beleeve, that Christ shall bring all the Saints with him, though there were no expresse scripture for it, seeing you beleeve, that all the dead shall rise at the same time? sure∣ly you must either deny this, or grant that.

Israel's Redemption.

[ 72] Which words as they doe establish the literall sense of the r 1.47 first resurrection, mentioned in the 20 chap. of Rev. So they make the Kingdome of israel, and the 1000 yeares reigne of the Saints there spoken of, to synchronize, and meete together: for why shall the Saints come with him, but because they have a share in his Kingdome, and are to be his assistants in it, as he told the Disciples, Luke 22.28?

Mr. Petrie's Answer.

The first resurrection of bodies imports a second resurrection: and so either these who rise shall dye againe, and rise againe at the second re∣surrection: or they who shall rise at the first shall not dye at all, and o∣thers shall rise againe at the second resurrection. This Authour makes it no where manifest, which of these two he holdeth, and Mr. Archer boldeth the first opinion: but neither of them hath any warrant from Scripture, and the testimonies that are cited here on the margine, shew that there shall not be such a resurrection of the righteons: for it is said, Luke 20.35. They who shall be accounted worthy to obtaine that world, and the resurrection from the dead, neither marry, nor are given in marriage, neither can they dye any more: for they are equall unto the Angels, being the children of the resur∣rection. If they can dye no more, and be equall unto the Angels, then they shall not rise at a second resurrection, neither shall they live an earth∣ly life, which in the best degree is inferiour unto the life of the Angels. John 6.39. This is the Fathers will, that of all that he hath gi∣ven me, I should lose nothing, but should raise it up at the last day: and ver. 44. No man can come unto me, except the Father who hath sent me, draw him, and I will raise him at the last day. If the last day be the day of the gener all judgement, (as certainely it is,

even sepponing the temporall Monarchy for a 1000 yeares,) and the elect shall not be raised till the last day, (as these words imply,) then there shall not be a first and second resur••ection, unlesse the second resur∣rection be after the list day: and consequently, there not being a resur∣rection of the children of God till the last day the first resurrection men∣tioned, Rev. 20. cannot be understood of the bodies, but rather a rising from siane, whereof mention is made, Ephes. 5.14. and Col. 3.1. He cites Isa Phil. 3.11. It by any meanes I might attaine unto the resurrection of the dead. These words name the dead generally, an make nothing for a first and second resurrection: but ver. 20. it is said; Our conversation or freedome is in heaven, whence also we look for the Saviour, who shall change our vile body, that it may be like unto his glorious bod••. If the freedome [POLI∣TEƲM••] of the godly the in heaven, then they expect not a Mona chy on earth: and if the bodies shall be like unto his glorious body, they shall not live an earthly life, nor dye againe. He quoteth 1 Thes. 3.13. and chap. 4.14. &c. but the first hath nothing of a second resurrection, and chap. 4.14. saith, We shall be ever with the Lord, to wit, in another manner then now: now by grace, and then in glory. If we shall ever be with the Lord, then we shall not dye againe, and rise againe, unlesse the Lord dye too: which, I thinke, they will not say. Lastly, he cites Ezek. 37.12.13. which words certainely are allegoricall, and shew the returne of the Jewes from their captivity, notwithstanding the ext••eamity of their misery, and after these words be takes occ••sion to speake of the spirituall Kingdome of the Church, as is said before: but neither first nor last speaket the Propher of a first and second resur••ection at or about the last day. And so in all these testimonies, nothing is to this purpose of the concurring of the Iewish Monarchy with the first resur∣rection.

Reply.

The first resurrection of bodies importeth a second. you say; True; but of other bodies, not of the same bodies. And I dare say, that the conceite touching the dying again•• of them that rise, to rise the second time; is your proper fancy. Sure I am, it is very slan∣derously imputed to Mr. Archer, who holds indeed, that the rai∣sed Saints shall be made governonrs over our Saviours King∣dom in his absence, but not that they shall again be subject unto death. And when I say here, that these Sainte shall have a

shore in Christs Kingdome, and be his assistants in it. And else∣where, pag. 121. that the time of these Saints abode with Christ shall never have an end: yea when you your selfe confesse, that the testimonies on the margine doe prove the contrary; doe I hold their dying: againe, thinke you, or doe I not? Certainely, (as we know not to what end, the Saints should rise, if they were to dye againe, so) we know, that the bodies of the dead, though they be sowne in corruption shall be raised in incorruption, (e∣ven the bodies of the greatest sinners, who could not other wise live in eternall torments,) and therefore it is manifest, that you have here laid a••errour of your owne devising, to another mans charge, partly that you might not seeme to take so much paines and confuce nothing: and partly to disgrace the truth we hold touching the order of the resurrection. For as it is true, that the dead shall rise but once: so it is true also, that they shall not rise all at once. And this the prophe••ies of Saint John Rev. 20.4. &c. and Saint Paul in 1 Cor. 15.22, 23, 24. doe so plainely reveale; that we may well wonder, why so many learned Interpreters should rather strive to extinguish these greater lights, then by the brightnesse of them to discover the true meaning, not onely of such texts as concerne the resurrection, but of those also that concerne the prerogatives and priviledges, which they who have part in the first resurrection, are to enjoy on earth. And now let us see how you deale with the texts on the margine: of which the first that you alledge, (though not the first that is quoted,) is in Luke 20.35, 36. But they which shall be accounted worthy to obtaine that world, and the resurrection from the dead, neither marry, nor are given in marriage, neither doe they dye any more, for they are equallanto the Angels, and are the children of God, being the children of the re∣surrection. This is the text, and your inferences these, [If they can dye no more, and he equall unto the Angels, then they shall not rise at a s••eond resu••rection.] And who saith that they shall? [neither shall they live an••earthly life, say you,] And so say we, if by an earthly life, you meane a si••full life, or a mortall life: but if you meane only, that they shall not live on earth: we deny your sequelli For our Saviour lived on earth before his death, and yet he lived not anearthly, that is, a sinfull life. And he lived many dayes on earth, after his resurrection, in which he she wed himselfe openly

to his Disciples, who did eat and drinke with him after he rose from the dead, Acts 10.42. And yet his glory was not diminish∣ed by it, nor he made lower then the Angels, or the more liable unto mortality for it. Neither shall the raised Saints be lesse e∣quall unto the Angels, in their immunity from copulation, in their holinesse of conversation, or in the immortality of their bo∣dies, while they abide on earth, then when they are carried into the presence of God himselfe. And seeing our Saviour saith here, But they that shall be accounted worthy to ob tame [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] that age, or that time of the world, and the resurrection from the dead: doth he not plainely point out unto us, a time in which none of the dead shall be raised, but such as shall be accounted wor∣thy of some peculiar happinesse, which is kept in store for them against that time? Certainly if we compare these words of our Saviour, with the 14 and 15 verses, of the 14. ch. of Luke, we cannot think otherwise. For what is the resurrection, which none but they that are accounted worthy shall obtaine, but the resurrection of the just, spoken of chap. 14. ver. 14? (which you passe over in si∣lence) and what did our Saviour meane, when he said not onely thou shalt be recompensed at the resurrection, but, at the resurrection of the just? Did he not meane that he should receive a recompence at that time, when all the just then dead, and none but the just should be raised? And what is the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] here, [That age, or that time of the world,] but the time of the Kingdome of God spoken of, chap. 14. ver. 15? And what is this Kingdome of God, of which it is said, that he is blessed which shall eate bread in it, but the Kingdome which God shall set up under Christ as man, when he brings him againe into the world? For whereas it is recorded, chap. 14. that when one that sat at meate with our Sa∣viour heard him tell the Pharisee, who bad him to eate bread at his house, that if he made a feast, he should not call his rich kin∣dred, friends, and neighbours, but the maimed, the blinde, and them that could not recompence him, and that he should be re∣compenced at the resurrection of the just: whereas, I say, it is written, that when one heard these things, he said unto our Sa∣viour, Blessed is he that shall eate bread in the Kingdome of God: What correspondence could there be betwixt these words, and our Saviours touching the recompencing of the charitable at the

resurrection of the just, unlesse the Kingdome of God here spo∣ken of, should contemporate with the resurrection of the just? unlesse the just, I say, should rise to receive their recompence, when this Kingdome of God shall beginne? And it being evi∣dent from the text, that this Kingdome of God, is to be a King∣dome in which there shall be eating of bread, that is, (according to the signification of this phrase in the Gospell,) of such crea∣tures as God hath ordained for mans food on earth: this King∣dome of God must needes be meant of a Kingdome on earth; and consequently, the recompence our Saviour spake of, is to be gi∣ven on earth, and the resurrection of the Saints to enjoy this Kingdome, is to precede the rising of all others, which shall not be, till the time of this Kingdome be fully expired. The second restimony is in Joh. 6.39, 40 44.54. of which the last ver. is this, Who so eateth my flesh and drinketh my bloud, hath eternall life, and I will vaise him up at the last day. And these last words are the close of the other verses also, whence you argue thus, [If the last day, be the day of the generall judgement, (as certainely it is, even supponing the temporall Monarchy for a 1000 yeares, and the elect shall not be raised till the last day, (as these words imply,) then there shall not be a first and second resurrection, unlesse the second resurrection be after the last day.] And what coherence is there in this argument? what appearance of truth? certainely it savours not of your great skil in Logique. For neither the first nor the last refurrection shall be till the last day, and yet both shall be in the last day: seeing the last day shall beginne with the first resurrection, and end with the last. But yet we have good reason to beleeve that our Saviour spake here only of the first of these resurrections, because in v. 54. he speakes onely of raising them that should be worthy parta∣kers of the Sacrament of his body and bloud, which Sacrament is to shew forth the Lords death till he come, as Saint Paul af∣firmes, 1 Cor. 11.26. and for ought we yet know no longer. If therefore you have no better arguments to support the spirituall interpretation of the first resurrection, Rev. 20.4, 5, 6. then this, it were farre better, that you did lay your hand on your mouth, then plead for it. And indeede how could you imagine, that God should reveale unto S. John [the rising of men from sin,] as a secret then unknown unto the world? that I say, he should foreshew this

as a thing then to come, which began in Adam himselfe; and was at that time the daily effect of the preaching of the Gospell? The third text is that of Saint Paul in Phil. 3.11. If by any meanes I might attaine to the resurrection of the dead. To which you answer, [these words name: he dead generally, &c.] Certainely no more ge∣nerally, then the same Apostles words in 1 Cor. 15.42, &c. doe. Where he saith, So also is the resurrection of the dead, it is sowne in corruption, it is raised in incorruption: it is sowne in dishonour, it is raised in glory: it is sowne in weakenesse, it is raised in power: it is sowne a naturall body, it is raised a spirituall body. And doe any be∣sides the just rise in glory, in power, and with spirituall bodies? or do you thinke, that it was needefull for Saint Paul to use his utmost care and endeavour, that he might attaine to rise at that time, when the unjust should rise? The resurrection therefore which the Apostle strove so much to attaine unto, was no other then the resurrection of the dead in Christ, then the first resurrecti∣on; of which it is said, that he who hath a part in it, the second death hath no power over him. As on the contrary, all that dye before this resurrection; and are not raised in it, shall perish ever lasting∣ly. But because you had no more to say to the text which I have quoted: you alledge the 20 ver. of the same chapt. out of which you raise these arguments, If the (Politeuma) the freedome of the godly be in heaven, then they expect not a Monarchy on earth. And if their bodies shall be like unto Christs glorious body, they shall not live an earthly life, nor dye againe.] But as we allow your l••st argu∣ment, (for we know not who doth affirme the contrary, to wit, that the Saints shall after their resurrection be either mortall or sinnefull,) so in your first argument, we first deny your tr••nsla∣tion of the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which you make the ground of your argument. For it signifies not there [a freedome or privi∣ledge,] but a manner of living, as by the Apostles opposing of his owne conversation, to the conversation of some carnall minded Ministers of the Gospell, it is apparent; and therefore it is ren∣dred by Piscator, word for word, for our civill life (or behaviour) is in heaven; that is, is as temperate, as if we were in heaven in the presence of God and the holy Angels. And secondly we deny the argument it selfe. For though we suppose that the godly have now no outward frecedome on earth, (for an inward and

spirituall freedome you must needes grant them, seeing he that is called in the Lord, is the Lords free-man; as it is said, 1 Cor. 7.22. and all the royall dignity which you allow the Saints, con∣sists in this) though then we suppose, I say, that they have now no outward freedome, (for this also they have, as appeares in 1 Cor. 7.21. and chap. 9. ver. 19.) yet it will not follow from hence, that they expect none on earth hereafter, when Christ shall change their vile bodies, that they may be like unto his glori∣ous body. The two next texts are one in 1 Thes. 3.13. and the other chap. 4. ver. 14, 15, 16, 17. in both which the Apostle speaks of the rising of none at Christs comming, but of the dead in Christ. And seeing the resurrection of their bodies doth equally belong to the godly and the ungodly, why should we not thinke, that he would as well have spoken of the resurrection of these also, as of the other: if they had been to rise at the same time with the other? Doubtlesse you could shew no reason, why the Apostle should speake so much, (and so often) of the resurrecti∣on of the godly at Christs comming, and nothing of the resurre∣ction of the ungodly, if they had been to rise all together. And therefore you have here also strugled onely with your owne fancy; and now the third time strangled this deformed issue of your slanderous imputation; to wit, [that the raised Saints shall dye againe, and rise againe.] For this opinion is indeed altogether inconsistent with the truth which we hold touching the reigning of the raised Saints with Christ a 1000 yeares, before the last re∣surrection. And suppose any one had vented this errour, yet it is an argument of your malice to prosecute the confutation of it in your answer unto me. I say thus to prosecute it, as if it were the common opinion of us all. But as yet I know no father of it be∣sides your selfe, unlesse it be that father of lies, who suggested it unto you. And therefore the reader had neede beware how to take your words upon trust: for doubtlesse if he hearken to your bare word, he shall never beleeve what God hath foretold, nor know what we hold. The last text is Ezekiels vision of the dry bones, chap. 37. And if it betokens the Jewes returne from their captivity, as ver. 11. doth seeme to interpret it, where it is said, These bones are the whole house of Israel. Yet it is observeable, first, that the deliverance here foreshewne, is of all the Tribes, of the

whole house of Israel. Secondly, that it is to be after such a long and tedious captivity, as should make them even despaire of a deliverance, as ver. 11. doth declare. And thirdly, that at the time of their deliverance, they shall become an exceeding great Army, as it is said, ver. 10. which observations doe infallibly manifest, that this prophecy hath not been yeraccomplished, and consequently, that when you say, this vision [doth for eshew the re∣turne of the Jewes from their captivity, notwithstanding the exireami∣ty of their misery;] you doe unawares confesse, that they are not yet returned, but shall returne at the accomplishment of this pro∣phecy. For when were the Jewes delivered out of a captivity of such a long continuance as is here intimated, by these very dry bones, and by the raising of them out of their graves? or when did all the Tribes, the whole house of Israel returne to their land? or when did any of them (that I say not all, that I speake not of so great an Army as is here foretold,) make their way into their owne countrey by force of armes, since their forty yeares march into Judea out of Egypt? And therefore as all the other texts have relation to the first resurrection onely; so hath this last to the suture Redemption of the Jewes out of captivity: to their returne againe into their owne land, against the time of their re∣demption of the Saints bodies out of their graves, at our Savi∣ours appearing. And that which followes in the chapter doth as plainely reveale the uniting of all the Tribes in their owne land under one King; and our Saviours personall reigning over them there, as the vision of the dry bones doth their returne to their land.

Israel's Redemption.

And as the Elders in Revel. [ 73] 5.10. said in the hearing of Saint John, Thou hast made us unto our God, Kings and Priests, and we s 1.48 shall reigne on * 1.49 earth.

Mr. Petrie's Answer.

That these words Rev. 5.10. signifie the ho••••ur and priviledges of the godly on earth, it is out of doubt. But the question is, whether John saw these Elders in heaven, and whether they shall come from the heaven to the earth againe; or whether John signifieth by them the godly on earth? If these words make any thing for this purpose, these Elders were in heaven: but all the interpreters, (even the Authour of Com∣mentat Ap••calypt. pag. 8.) expone them to be the godly on earth. The words Rom. 4.13. are, The promise that he should be the heire of the world, was not to Abraham, and to his seed through

the law, but through the righteousnesse of faith. Certainely albeit the Land of Canaan was promised to Abraham, and his seed, yet he (never having possession of that land,) and his seed or the faithfull are more properly called the heires of eternall life. Tit. 3.7. And heires of that Kingdome which he hath promised unto them that love him. Iam. 2.5. And heires of God, and joynt-heires with Christ, Rom. 8.17. Which Kingdome was typified by Canaan: and of this promise without doubt speakes Paul there. The words of Luke 19.17.19. are a part of a parable, and we know that every part of a parable is not argumentative. These texts then serve nothing for this Monarchy. On the margine is cited also a testimony of Windelin: but we regard not the testimony of parties in their own cause, (and far lesse doe we re∣gard the consequences of that testimony, wherewith the next page is filled, and with that question of the essential or accident all change of the Ele∣ments,) seeing for one we may bring five thousand testimonies in this urpose.

Reply.

The question is, you say, whether Saint John saw these Elders in heaven? And that he did the text it selfe doth witnesse. For that these Elders were the same with the Elders in chap. 4. the conti∣nuation of the vision doth infallibly evince. And that Saint Iohn saw those Elders in heaven, the 1 ver. of the 4 chap. doth clearly prove, where it is said, After this I looked, and behold a doore was opened in heaven, and the first voyce which I heard, was as it were of a trumpet, talking with mee, which said, Come up hither; and I will shew thee things which must be hereafter. Now what heaven was it in which Saint John saw a doore opened, but the starry heaven, the same heaven, which Saint Stephen saw opened, Acts 7.56? And what heaven was it, from whence he heard a voice talking with him, but the third heaven? in the third heaven it was then (whither Saint Pau•• as once caught up,) that Saint John heard and saw such wonderfull visions, and revelations, as soone as he was in the spirit, that is, as soone as hee was carried up by the spirit, whither he was before called by the voice. And con∣sequently, he saw these Elders in heaven: and this also the 6 and 7 verses of the 5 chap. doe confirme, which shew that these Elders were there, where our Saviour (represented by the Lambe that had been slaine) was, when the booke of Revelation was gi∣ven unto him. And as Saint John saw these Elders in heaven,

so Pareus makes report also of two sorts of interpreters, who by these Elders doe understand Saints in heaven. One, which takes them for foure and twenty and no more, for twelve Patriarches, and twelve Apostles. Another, which takes them for all the Saints then in heaven, to which interpretation he himselfe en∣clines. And Piscator understands by them all the faithfull under both Testaments, under the Law, and under the Gospell; and so makes these 24 Elders to represent not onely the Saints then de∣parted, but all others also which should depart before Christs appearing. And now seeing the text shews that Saint John saw these Elders in heaven; and interpreters say, that they repre∣sented the Saints departed, how can their words, we shall reigne on earth; be understood any otherwise then of their reigning af∣ter their resurrection? Yea let them be taken for the Saints on earth, and yet their words cannot be otherwise understood. For if they did represent the Saints militant on earth, they did then reigne spiritually when they spake these words. And therefore seeing notwithstanding their spirituall reigne, they said not, we doe, but, we shall reigne on earth; it is evident, that their words cannot be meant of a reigne which they should enjoy on earth, while they were in their bodies before their death, (which by your owne confession can be no other but a spirituall reigne) but of a reigne, which they should enjoy on earth, when they are againe reunited to their bodies after their death. And whereas the words in 'Rom. 4.13. For the promise that he should be heire of the world, &c. are by you thus interpreted, [That he should be heire of eternall life, Tit. 8.7.] When you can prove that [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the visible world doth signifie, eternall life: we shall approve of this exposition. In the meane while, we shall understand it of the joynt government of the world, by Abrah••m and the rest of the raised Saints, in the time of Christs reigne on earth. At which time also, they may well be said to be heires of eternall life, and coheires with Christ, seeing they shall rule the world with him, and can dye no more. The other words Luke 19.17.19. [are a part of a parable, and every part of a parable is not argumentative, you say,] true, that part which crosseth some truth plainely delivered in the scripture, but that which agreeth with the plaine scriptures as this doth with the prophecies touching our Saviours and the

Saints reigning on earth, is argumentative. E••se why is it said, that our Saviour taught them in parables, if parables do containe no certaine truth? And what is the scope of this patable, but to shew, that Christ was not to reigne over the Jews then at his first comming (when the Jewes should refuse to have him reigne o∣ver them, saying, We have no King but Caesar) but at his comming againe from heaven with power and great glory? at which time he would make those that had in their life time improved his spirituall stocke, governours under him. And lastly your sl••ight∣ing of Wendelinus testimony, as a party: and of this marginall note, as too meane for your meditation, is a fine sleight to excuse your not answering of them. To which doubtles you had nothing to say, for else we may well thinke, that you would have been nibling at this marginall note too, as well as you are at others: and that among so many thousand opposite testimonies, you would have pickt out an answer to this single testimony of Wendelinus.

Israel's Redemption.

And this will appeare to a diligent eye, [ 74] even out of the con∣troversed place in Rev. 20. for besides, that the opposition be∣twixt the first and last resurrection, doth impose the same sense on both; besides this, I say, the vision represented not unto St. John, perfect men, (at the first,) that is, men that should be be∣headed for the witnesse of Jesus, but soules onely, and that as of men already beheaded: which most manifestly shewes that the resurrection after mentioned, did follow their death, and not goe before it. And therefore, may not be taken spiritu∣ally, for their regeneration, for the renewing of their mindes, which is to precede their persecution, (and may more probably be referred to the sealing of the servants of God in their fore∣heads, spoken of in chap. 7.) But materially and properly, for the quickning of their bodies, when once the number of the per∣secuted is fulfilled: whose consummation and glorious exaltati∣tion, this vision did represent.

Mr. Petrie's Answer.

This forme of discoursing shewes manifestly, that the Authour is a strange wrangler: for 1. There is no more opposition, nor agreement betwixt the first and second resurrection, then is betwixt the first and second death: but 〈◊〉〈◊〉 will say, that the first and second deaths are in a

like sort bodily: and therefore there is no necessity to expone the first and second resurrections in the same sense. 2. What perfection of with is it to imagine, that men who shall be beheaded for the witnesse of Jesus are more perfect then the soules of them that are beheaded? 3. If by these soules he understands the spirituall part of men, ere they were made per∣fect, then he must understand the soules either before they entred into the bodies, or after they entred into the bodies before their regeneration: but both these conditions are before the first resurrection. 4. If the first resurrection be their forsaking of Anrichristian errours, or (at it is said there) their not worshipping the Beast, and their not receiving his marke (as all inte••preters, except Millenaries expone it,) then the first resur∣rection followes not their death, but goes before it.

Reply.

1. Surely he is a wrangler (and no other) who multiplieth words without knowledge: and against all reason and evidence still persists in his errour. To make good then what I have said touching the opposition betwixt the first and second resurrection, to wit, that it doth impose the same sense on both, there is this logicall rule, Quod in omni legitima distributione, membra inter s•• opponuntur sub eodem genere, That in every legitimate distributi∣on, the members are opposed under the same genus: that is, doe divide the same thing, which according to your expounding the first resurrection of a bodily resurrection, is so here. For we make the resurrection of the dead, or a bodily resurrection, to be the genus, the thing divided. And the first and second resurrecti∣ons, to be the members dividing this genus. And this exposition these words in ver. 5. But the rest of the dead, (that is, of them whose bodies were in the g••ave) lived not till the 1000 yeares were finished, doe confirme. Seeing they doe necessarily imply that some of those that had been in the grave, were then risen: for the partitive pronoune [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the rest, doth shew, that they who were risen, were before their resu••rection held in the same con∣dition, in which these other were left, that is, under the power, and bondage of abodily death, as well as they. From which death these other also were to be delivered at the last resurrecti∣on of bodies, described, ver. 12, 13. &c. But your expounding the first resurrection, of a spirituall resurrection; and the second, of a bodily resurrection: doth make the first and second resurrections,

the members of no resurrection. But paraphrases onely, and e∣quivalent expressions, of a spirituall and bodily resurrection; that is, the first resurrect on to be all one with a spirituall resurrection: and the second resurrection to be all one with a bodily resurre∣ction. And yet in your answer here you acknowledge, what we affirme, to wit, that the first and second resurrection are to be ex∣pounded in the same sense. For [there is no more opposition nor agree∣ment, (you say) betwixt the first and second resurrection, then is betwixt the first & second death.] True, and are not these opposed under the same genus? are not the first & second death, both bodily deaths? doubtlesse the second death is not opposed to the spirituall death of the soule, (which is a death in sinne,) but to the naturall death of the body (which is the first death of it for sin,) and this these words ver. 6. On such the second death hath no power, do confirme; for they doe plaincly intimate, that the first death of the body, the naturail death thereof had had power over them, as well as over others; although the second death of the body, the supernaturall death thereof, (which is its destination to eternall torments,) should have no power over them.

2. Looke againe, and you shall finde that there is more perfe∣ction of wit in my words, then there is in yours. For surely I make no comparison betwixt the spirituall perfection of men, who shall be beheaded, and the soules of them that are beheaded, (but betwixt their naturall perfection) for all that I say, is this; That John saw not at first, perfect men, that is, men that should be beheaded for the witnesse of Jesus; but the soules of men on∣ly: and that as of men already beheaded. And what perfection of wit is it, to imagine, that a part of a man (the soule onely,) is a more perfect essence then the whole man, (then the soule and body both?)

3. In the preceding words, you aske [what perfection of wit it is to imagine, that men who shall be beheaded—are more perfect then the soules of them that are beheaded.] And so in that passage you grant, that I doe take the soules which Saint John saw, for the soules of men beheaded. And yet here you make your selfe ig∣norant of the sense in which I take them. For you say [If by these soules he understand the spirituall part of men ere they be made perfect, then he must understand the soules before they entred into the bodies, or

after they entred into the bodies before their regeneration.] But surely I understand neither of these by them, but the soules departed from their bodies, as the text saith they were: (and as any man may perceive by my words.) And what perfection of wit were it, by soules onely to understand soules entred into bodies? Or what are both these parts of your answer, but a vaine wresting of the wordes [perfect men,] which (to avoide the answering of my argument) you purposely mistake, for regenerate men: for men perfect in grace. Whereas [perfect men,] opposed to the soules of men onely, must needs signifie, men perfect in essence, men con∣sisting both of bodies and soules. And therefore that the reader may see how poorely you have shifted off the force of my words; I will lay it before him in this Syllogisme. If Saint John at first saw the soules onely of them that were beheaded, and not men that should be beheaded, then by the word, [they lived,] is meant the living againe of them that had been beheaded, (the ri∣sing of men after their death,) and not the regenerating of them that should be beheaded, (the rising of men before their death.) But Saint John saw onely the soules of them that were beheaded, and not men that should be beheaded. Therefore by the word [they lived,] is meant the living of them that had been beheaded, (the sing of men after their death,) and not the regenerating of them that should be beheaded, (the rising of men before their death.) For the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] they lived, must needes be opposed to the death of the body, to the death of the beheaded, the death here men∣tioned: and not to the death of the soule, the death of men before they are regenerated, a death not here mentioned.

4. This argument is a meere petitio principii, a begging of the point in question, for it supposeth, that the first resurrection is to be understood spiritually, which is the very subject of the con∣troversie. And therefore it is just as if you had said, If the first resurrection be that which we say it is, then it goes before the Saints death, as we say it doth: & surely if interpreters do expound the first resurrection of the Saints, [of the forsaking of Antichrist's errours, of their not worshipping of the Beast, nor receiving his marke, and of their constant profession, &c:] then they doe understand it of the effects and consequents of the spirituall resurrection, and not of the spirituall resurrection it selfe; For the regeneration of

the Saints, is the change and renewing of their soules by the infu∣sion of sanctifying and saving graces of their regeneration. And they doe herein put a tautology upon the text, which according to this interpretation must be thus paraphrased, And I saw the soules of them that were beheaded for the witnesse of Jesus, and for the word of God, and which had not worshipped the Beast, neither his i∣mage, neither had received his marke upon their foreheads, or in their bands, and they lived, that is, and they worshipped not the Beast, nor his image, nor received his marke, &c. And if for the word, [they lived,] you say, they were regenerated; I demand, when they were regenerated, were they regenerated again, after they were be∣headed, &c. & after they had in their life time refused to worship the Beast, &c? For all this was revealed as past when St. John saw their soules: and yet it was after he saw their soules, that they lived, and reigned with Christ a 1000 yeares. Thus then is the text by your interpretation deprived both of truth and sense, which taken in its proper signification, doth of it selfe speake in this manner to every understanding. And I saw the soules of them that were beheaded for the witnesse of Jesus—and (the soules of them) which had not (in their life time) worshipped the Beast, neither his image—and they lived, that is, and they (that were thus beheaded) lived againe in their bodies; they rose from the dead, and reign∣ed with Christ a 1000 yeares. But the rest of the dead lived not till the 1000 yeares were finished. That is, till the resurrection of the dead described, ver. 12, 13. &c. And now who hath shewed himselfe the [strange wrangler,] hath this Authour, or Mr. Petrie?

Israel's Redemption.

It is said also, [ 75] that they lived and reigned with Christ a 1000 yeares. But how can it be that they should reigne immediately after their resurrection: or beginne their reigne all at once: or continue it but a thousand yeares, (which things these words im∣ply,) if by their resurrection, should be understood their regene∣ration: and by their reigne, their being in heaven? Or if by the word [they lived,] should be meant onely, they were converted: how can they reigne so long as a thousand yeares, seeing the place of their reigne must be on earth? for if they should be any where else, how can they be encompast againe with warre, when the thousand yeares are expired, as ver. 9. declares they shall?

Mr. Petrie's Answer.

If by their living and resurrection be meant their constant profession, (as is said) and by their reigning their prevailing over these heresies, all these mists are soone scattered; to wit, they reigned before their death, and not after their resurrection: they began their reigne not all at once, but in their sever all ages, (even as the Millenaries doe imagine, that the Saints in that conceited Monarchy shall not live all at once, but in their sever all ages dye againe, and succeed one age to another for the space of a 1000 yeares,) and so they reigne not every one throughout the•• 1000 yeares, and so long sp••ce have some ever opposed the errount of the Beast: and they reigning on earth have been encompast with warre a∣gaine, as it was foretold and Ecclesiasticall histories declare.

Reply.

This answer is a fallacy of the same straine with the fourth part of the former answer. So that all it signifies unto us, is this, That if you say the truth, then you say the truth. And seeing you affirme that by the Saints [living and resurrection,] is meant [their constant profession,] and by their reigning, [their prevailing over he∣resies;] I pray tell us, whether amongst Christians there were to be constant professours, and prevailers over heresies, the space of 21000. yeares only and no more? if there were to be such longer, then this cannot be the meaning of the Saints living and reigning with Christ a 1000 yeares. And if there were to be such no longer, then when did the 1000 yeares begin, in which these constant Professors should be? if they began in the time of the Apostles, then there are no constant professours and prevailers over here∣fies now; nor have been in some hundreds of yeares before this. If they began not at that time, then you will exclude the Apostles themselves out of the number of constant professours, and pre∣vailers over heresies: unlesse you will divide the 1000 yeares, and say, that it is not meant that they lived and reigned a 1000 yeares together, but at severall times: and yet thus also you must exclude some ages from having any constant professours in them, which is quite contrary to the word of God, which shews, that when Satan should most prevaile, should have most power to deceive, there should be some elect whom he should not deceive. And whereas you say, [That those constant professours reigning on earth, have been encompassed with warre againe;] I pray tell us when

they were exempted from it the space of a thousand yeares? or when they have beene onely encompast with it? Surely they have knowne but little peace, and have not been onely en∣compast, but often destroyed, and made away, by the fury of their adversaries, whereas in the time of the Saints 1000 yeares reigne on earth with Christ, they are to enjoy peace so long, and when after these yeares they shall be encompast by their enemies, not one of them shall perish, but their enemies shall wholly be de∣stroyed by fire from God out of heaven, as Rev. 20.7, 8, 9. doe mani∣fest. And consequently all that you have said, or can say, touch∣ing the present accomplishment of this prophecy, touching the fulfilling of it before our Saviours appearing, neither hath, nor can have any truth in it. And lastly, as for the contents of your parenthesis, certainely we doe not imagine that the raised Saints, the Saints which the Lord shall bring with him, (whom alone Rev. 20.4. doth concerne,) shall not live throughout the whole space of a 1000 yeares reigne: for we know that they can dye no more after their resurrection. But we beleeve, that the con∣verted Jewes, and all the Gentiles that are left, (to wit, after the extraordinary destruction, which, for their generall opposing the Jewes, shall light on them at our Saviours appearing,) we be∣leeve, I say, that these, and their posterity shall live in the like mortall condition as we doe now; though they shall live much longer then we doe now.

Israel's Redemption.

And lastly, [ 76] The reigne of Christ doth not beginne till Anti∣christ is destroyed, so that a metaphoricall interpretation of the first resurrection, would make good this conclusion: That most of the Saints shall rise many hundred yeares before their reigne: there being no lesse distance of time betwixt the houre of their calling, and Antichrists confusion.

Mr. Petrie's Answer.

I have before made it cleare, that Christs Kingdome is already begun: for he reigneth in the midst of his enemies, not onely by his power over∣ruling, disappointing and turning all their plots upon their owne pates, but also in comforting the hearts of the godly, so that they are a terrour to the whole earth, even to their enemies (who are many times more afraide at the prayers of the godly, then at the cannons of other enemies,) and subdue the spirits of the world, and binde Kings in chaines stronger then

iron: And therefore that assertion falleth. The reigne of Christ begin∣neth not till Antichrist be destroyed: and that absurdity following that assertion, is falsely imputed to that interpretation.

Reply.

You have before alledged, Psal. 110. to shew that Christ doth now reigne in the midst of his enemies; and we have shewed, that that prophecy is not to be fulfilled, untill he comes from the right hand of his Father: and therefore you have onely said, and not proved that Christs Kingdome is already begun. And [That he doth now by his divine power, over-rule, and dispose of the actions of men, and by his Spirit comfort the hearts of the godly,] is nothing to the question in hand. For thus he governed the whole world, and his Church in the world, as much before his incarnation, as he hath done since. But the prophecies which foreshew our Sa∣viours Kingdome on earth, doe clearely manifest, that he is to reigne over the world in the same manner as temporall Kings doe over their Subjects, to wit, visibly and civilly: that in the time of his Kingdome, I say, the acts of his government are to be the immediate acts of his manhood onely, (although they pro∣ceede originally from his Godhead.) And surely this Kingdome is not yet begun, nor shall beginne till Antichrist be destroyed, and consequently, the foresaid absurdity touching the great di∣stance betwixt the rising and reigning of the Saints, doth inevita∣bly follow upon the spirituall interpretation of the first resurre∣ction. And whereas you say, [That the enemies of the godly are ma∣ny times more afraide of their prayers, then at the cannons of other ene∣mies,] you herein contradict experience it selfe; for what doe the Mahometans, or any Pagan Nations regard the prayers of Christians, whose very faith they account foolishnesse? or what doe persecuting Christians themselves regard the prayers of the persecuted, whom they thinke to be worthily punished by them? doubtlesse they are no more afraide of them, then Saint Paul was, when through a mistaken zeale, he was so exceedingly madde against them, that he punished them in every Synagogue, and compelled them to blaspheme, & persecuted them to strange cities. And therefore though the prayers of the righteous may prevaile very much with God, for their owne, and their enemies good: or for the disappointing of their enemies devices and

attempts; yet certainely their enemies can neither see, nor re∣gard this, unlesse God open their eyes, (as he did Saint Pauls,) to behold the perversnesse of their own wayes, and the inno∣cency and uprightnesse of them whom they so much despise.

Israel's Redemption.

The assumption is grounded on Rev. 11.15. which shewes, [ 77] that till the time of the seventh Trumpet, (with the beginning whereof the last viall doth concurre.) The Kingdomes of * 1.50 this world doe not become the Kingdomes of our Lord, and of his Christ.

Mr. Petrie's Answer.

The assumption, [he would say, assertion; but it is marked before the Author is no Logician,] is grounded on Rev. 11.15. the words are, The Kingdomes of this world, are become the Kingdomes of our Lord, and of his Christ. Here it is not said, Our Lord and his Christ shall not reigne till this time; but this is all that the w••rds import, Now is no Kingdome but our Lords and bis Christs; And if it be ob∣jected, It is no where said so of Christs reigne till this time of the se∣venth trumpet: and therefore it cannot be true, that our Lord and his Christ doe reigne till then. I answer, ye have heard before, that in the midst of these Kingdomes doth Christ re••gne, even among them, and over them, But all their Kingdomes shall be utterly destroyed, and his Kingdome shall be for ever and ever, saith John, and there∣fore not for a thousand yeares onely. Now if we lay together what is said of the Iewes reigne here, and this answer, we shall likewise see the vani∣ty

of that observation on the margine upon these cited words: which is, It is not said, the Kingdome of heaven, to wit, of the third heaven, or of another world, I say, of another in substance, but the Kingdomes of this world, that is, which is now and shall till then be divided into many Kingdomes, shall wholly become Christs, and be made by him one heavenly Kingdome, &c. For if we remember what is said, that here Iohn speakes of the Kingdome of our Lord and of his Christ: he speaks not of the Kingdome of the Iewes on earth: seeing he makes a distin∣ction of two persons, our Lord, and his Christ, that is, the Father, and the Sonne, and that Kingdome is for ever and ever.

Reply.

As little Logicke as the Authour hath left, he can tell that [Assertion] is not a logicall, but thetoricall terme. And he doth remember also, that in the schooles where he was bred, they were wont to call the [minor proposition,] the [Assumption,] as he hath done here; and can make it evident by this syllogisme. If the reigne of Christ as man, doth not beginne till Antichrist is destroyed, then the spirituall interpretation of the first resurre∣ction doth make most of the Saints to rise many hundred yeares before their reigne. But the reigne of Christ as man doth not be∣ginne till Antichrist is destroyed. Therefore &c. Now what will you call this minor proposition? will you call it an Assertion, or an Assumption? if an Assertion, you call it as no Logician calls it: if an Assumption, then why may not I call it so too, without any offence to the learned in Logicke? Your answer followes, in which you say, [It is not said here, our Lord and his Christ shall not reigne till this time. But this is all the words import, now is no Kingdome but our Lords and his Christs.] And surely this comment is a great deale more obscure then the text. For if you meane onely, that at the accomplishment of this prophecy, there shall be no Kingdome over which the Lord and his Christ shall not reigne; this is no more then what you affirme to be done by our Lord and his Christ already: for you say, [That at this pre∣sent time Christ reigneth, in the midst of these Kingdomes, even among them, and over them;] But you must needes acknowledge a diffe∣rence betwixt his reigning over them now, and his reigning over them then; or else you make this prophecy to be no prophecy, to foreshew nothing at all. And wherein can this difference con∣sist,

but in his reigning over these Kingdomes hereafter in his hu∣mane nature, which he doth now over rule only by ••is divine pro∣vidence? for if by your foresaid words you should mean, that at the accomplishment of this prophecy, there shall be no Kingdom but a spirituall Kingdome, (which is all the Kingdomes you will al∣low Christ,) this is not onely contrary to the light of the text, but of reason it selfe. For there can be no spirituall Kingdome on earth, unlesse there be withall a temporall, a civill Kingdome, in which it may be setup. And the text speakes not of spirituall Kingdomes, but of temporall; for it saith, The Kingdomes of this world, that is, the temporall and civill Kingdomes, which the Kings of this world doe reigne over, These Kingdomes, it saith, (be they the Kingdomes of Christian, or of heathen Princes,) shall become the Kingdomes of our Lord, and of his Christ, that is, shall by the Lord be put under the government of his Christ, as he is man. And therefore the Kingdomes themselves shall not be then utterly destroyed, as you say, but be made one Kingdome under Christ, as we say. And indeede if we doe but call to minde the time when this prophecy is to be fulfilled, which is at the soun∣ding of the last trumpet, when Christ himselfe shall descend from heaven; we cannot imagine, that the Kingdomes of this world should then become the Kingdomes of Christ, any otherwise then by a subjection unto his manhood: then by submitting them∣selves to the rules of that Ecclesiasticall and civill policy, which he their King s••••ll then command to be observed by them. And now if the reader consider this, and remembers also what cleare prophecies there are for the restoring of the Kingdome of the Jewes, he will plainely perceive, that the time when the King∣domes of this world shall become the Kingdome of Christ, is to be the very same, in which he shall restore againe the Kingdome of Israel. And your precious subtilty touching [a distinction of two persons, our Lord and his Christ, that is, the Father and his Sonne,] doth make nothing against this synchronisme. For they are said to be the Kingdomes of the Lord; partly, because he shall then make it more manifest, then ever he did, that they are his to dispose of; and partly, because no other Lawes but the Lords shall be observed in them. And of his Christ, because no man but he shall be supreame Head and Governour over them. And sure∣ly

the Kingdomes [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] of this world, cannot be the Kingdomes of the Father and the Sonne for ever, if you take this word in an unlimited sense, seeing neither this world in which they are, not the civill societies of men of which they doe consist, shall be of an infinite duration. And I thinke too, that you will not say, that by the Kingdomes of this world, that Kingdome of eternall glory is meant, in which the Sonne also himselfe, shall after the judgement of the dead, be subject unto the Father: unto him that before put all things under him.

Israel's Redemption.

And this also is intimated, [ 78] by the binding up of t 1.51 Satan a thou∣sand yeares, (with which the reign of the Saints contemporates.)

Mr. Petrie's Answer.

He said before, This chapter is controverted (to wit, by the Millena∣ries on the one part, and all Christians on the other,) and now he saith, This his conc••it is intimated in the binding up of Satan: which is as if he had said, It is all undoubted what he saith, and all is false that all Christians say; whereas Christians have given better warrants of their exposition, then Millenaries are able to doe.

Reply.

I say not that the whole chapter is controverted, for doubt∣lesse no Christian will deny, that the latter part thereof doth speake of the judgement of the dead at the last resurrection. But I speake of a controverted place in this 20 chapter, which is that touching the first resurrection. And yet suppose the whole chap∣ter had been controverted, I might neverthelesse say, that this, or that truth is not onely intimated, but plainely exprest in it, as the first bodily resurrection is plainely exprest in ver. 4, 5. not∣withstanding the disagreement of expositours about it. And as the deliverance of the Jewes, the restoring of their Kingdome, and our Saviours personall reigne on eath, are all so plainely ex∣prest in the propheticall scriptures, as that nothing can be more plainely spoken; although the proper interpretation of them be called in question by most expositour••. Yea if we should say, that no more is plainely delivered in the scriptures, but that which is not controverted by any, what a small pittance of scripture should we acknowledge for plaine scripture? And doubtlesse you your selfe will say, that most of the texts controverted be∣twixt

Prot••ftants and Papists, and betwixt orthodoxe and here∣ticall Pro••est••nts are plaine texts: for difference in opinion, (for the most part) proceedes not so much from the obscurity of the text, as from the obsti••acy of such, who either out of pre∣judice, or ••elfe-conceit, or for self-ends, wrest it from the scope and purpose of the Holy Ghost to counter ance their private and perverse sancies. And whereas you say, [That Christians have given better warrants of their expositions, then Millenaries are able ••o doe.] The reader may well guesse at the soundnesse of these words, by the state of your charity. For as without any warrant you exclude all Millenaries from the communion of Christians: so the truth is, that we justifie our expositions, either by other scriptures, or by the coherence of the precedent and subsequ••nt verses, or by the plainnesse of the texts themselves, (which are un∣doubtedly the best warrants,) whereas you without any necessity enforcing thereto, do straine the words of the text from their pro∣per meaning: and so doe impose upon them a sense not minded by the Spirit of God, not warranted by other scriptures, and whereof they are scarcely, yea in many places not at all capable: as your answers doe sufficiently testifie against you.

Israel's Redemption.

Which vision, [ 79] as it is the next to that of the battell, wherein the Beast and false Prophet are taken; so doubtl••sse it shall not till then receive its accomplishment; for seeing Antichrist is but the devills instrument, we cannot imagine, that his power shall out-last the devills li••erty: especially if we consider, that while Satan is in hold, there shall be a generall peace over the world, as the u 1.52 Prophets say expressely: and as is here implyed, in that as soone as he is loosed againe, * 1.53 presently he shall gather all the rest of the world to fight against the Saints. But their malici∣ous attempt shall finde no better successe, then that of the Beast, the false Prophet, and the Kings of the earth, (their predeces∣sours) had done at the beginning of the 1000 yeers. * 1.54 For fire shall come downe from God out of heaven, and devoure them.

Mr. Petrie's Answer.

This vision is next to that battell in ••••d••r of writing: but it follows not, that it shall not beginne to be accomplished, till the former vision be fully accomplished: for albeit Autichrist be the devills instrument, it may be understood, (as histories doe verifie,) that his power may be in

the time of Satans imprisonment, that is, while Satan is not permitted to rage and persecute openly, as he did in the dayes of the heathenish Em∣perours, in the meane time Antichrist may sit in the Church of God, and deceive the world with lies, and fained miracles; so that even when peace is in the world from warres, there be not peace from the children within, (as Bernard complaines in his time in Cantic. ser. 33.) and when he hath deceived the greatest part of the world, (except some few persons in comparison of them who are deceived,) then Satan may stirre up Antichrist to wage warre against the disclosers of his deceits, as he did against the Albigenses and Tolosani about the yeare 1220. and against the Bohemians about the yeare 1420. in the dayes of the Em∣perours Sigismund, Albert, and others: and so the malicious attempt of Satan may have the same successe with that of the Beast; I say not the like, but, the same both in place, time, and number.

Reply.

That the binding up of Satan, and the thousand yeares reigne of the Saints were to con••emporate, you doe not deny; but that the binding up of Satan is to succeed the destruction of the beast and false prophet as well in the execution thereof, as it doth in the order of its revelation [it doth not follow] you say; and yet you bring no reason against it, whereas we have these unanswerable evidences in the Text for it. First, that upon the binding up of Satan a thousand yeares peace is to follow in the world: and secondly, that throughout this time, Satan is to be withheld from deceiving the Nations; neither of which was ever yet ac∣complished: For when was there amongst men such a time of rest from warre as this? or any time at all of immunity from Sa∣tans temptations? Whereas therefore you understand by Satans imprisonment, no more then his restraint from [raging and perse∣cuting openly,] it is flat against the Text, which saith, that when Satan is shut up, he shall not deceive the Nations: and not that he shall not stirre them up to open persecution: which is but a par∣tioular effect of his deceiving of them. And besides may not a se∣cret persecution be farre worse then an open? And is not a pow∣er to deceive Christians [by lies, and fained miracles,] more ob∣noxious to the Church of God, then both these? What com∣fort then could this prophecy afford the faithfull, if, notwith∣standing Satans imprisonment, Antichrist should still prevaile so

much amongst men? Or what new thing had been here revealed unto Saint John, if no more but this had been meant, by the bin∣ding up of Satan? But indeed when Satan shall be cast into the bottomlesse pit, and a seale set upon him, he shall be debarred, not onely from tempting, but from walking up and downe a∣mongst men; and therefore it is no better then meere non-sence to say, that when Satan is bound up, and withheld from decei∣ving men, he may yet have an instrument [sitting in the Church of God, deceiving the world, &c.] For can any man be an instru∣ment to Satan, when Satan himselfe shall neither have power to deceive him, nor liberty to come neare him? Thus then your con∣ceit of Antichrists existence, and continuance in the Church after Satans imprisonment, and restraint, doth plainely crosse not onely the order of this Revelation, but the evidence of the Text. And your historicall narration holds no correspondence with this pro∣pheticall history of Saint Jobn.

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 * 1.55 alteration over the whole frame of x 1.56 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 * 1.57 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, * 1.58 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. * 1.59 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 1.60 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; * 1.61 so also the Apostle. * 1.62 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

  Isai. 14. ver. 1, 2, 3.
• a 1.2

  Col. 2. v. 15.
• b 1.3

  Ephes. 4.8.
• c 1.4

  Col. 2.10.
• d 1.5

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

  Phil. 3. v. 21.
• f 1.7

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

  Rev. 11.15.17.
• h 1.9

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

  Dan. 2.44. cha. 7.14.27.
• k 1.11

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

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

  Rev. 22.3.
• * 1.14

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

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

  1 Thes. 4.15, 16, 17.
• o 1.17

  1 Pet. 1.13.
• p 1.18

  Luke 19 11, 12. &c.
• q 1.19

  Rev. 10.7.
• * 1.20

  Ver. 34, 35 44, 45.
• r 1.21

  Rev. 2.27. ch. 19.15.
• * 1.22

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

  1 Cor. 15.24.28. Rev. 21.3.
• u 1.24

  Matth. 2.6. Acts 2.30.31.
• † 1.25

  Ch. 33.15.16.
• x 1.26

  Isa. 8 8. Job 19.25. Heb. 1.2. Luke 19.11, 12, 13, 14. &c. Acts 3 19.20.21. Revel. 11.15. Rom. 4.13
• * 1.27

  Whatsoever losse the disobedience of the first Adam brought on himselfe, and his posterity, that no doubt the second Adam hath recovered with advantage for himselfe and his chosen. But the first Adam lost not onely his right to heaven, but the happy estate too, which an innocent life would for a long time, have continued to him, and his on earth. And therefore that intercourse and familiarity with God, that rule and command over men, and all other creatures, which Adam (before the advancement of mankinde to it, highest happinesse,) should have here enioyed, if he had not fell; that, and farre more then that, shall Christ with his cho•• inherit at his next appearing. And now seeing even reason it selfe doth thus strongly conclude for our Sa∣viours future soveraignty, what unreasonablenesse were it in us, any longer to misdoubt the literall accomplishment of these, and all other sacred revelations which so fully describe, and 〈◊〉〈◊〉 earely confirme it?
• y 1.28

  Psal. 118.22.23, 24. &c.
• z 1.29

  Luke 2.34, 35.
• a 1.30

  Rom. 11.12.15.32.
• b 1.31

  Ps. 68.29.31. Isa. 45.22.23.
• c 1.32

  Psal. 22.27, 28. Phil. 2.10. Rev. 14.6, 7. chap. 15.4.
• d 1.33

  Ier. 33.15, 16, 17.
• e 1.34

  Isai. 33.20. chap. 50. ver. 1, 2, 3.9, 10.
• f 1.35

  Psal. 122 5.
• g 1.36

  Iu dc ver. 14, 15. Rev. 19.11, 12, 13, 14, 15, 16.
• h 1.37

  Psal. 46.4. Eze. 47.1. &c. Incl 3.8.
• * 1.38

  Dan. 7.27.
• i 1.39

  Psal 148.14.
• k 1.40

  Ioh. 1.51.
• * 1.41

  Heb. 1.6.
• m 1.42

  Isai. 65.22.
• n 1.43

  Mr. Downe on the 17. ch. of St. Ioh. pag. 157. of his Treatises pub∣lished 1633.
• o 1.44

  Psal. 72.17. Psal. 89.28, 29.36.37. Psal. 145.13. Isa. 32.14.15. ch 60 15. Ezek. 37.25.
• p 1.45

  Rev. 20.11. Ch. 21.1.
• q 1.46

  Ch. 2.44.
• r 1.47

  Luke 14.14. ch. 20.35, 36. IOh. 6.39.40.44, 54. Phil. 3.11. 1 Thess. 3.13. ch. 4.14. &c. Ezek. 37.12.13.
• s 1.48

  Rom. 5.17. ch 4.13. Luk 19.17.19. 2 Tim 2.12. ch. 4.8. 1 Pet. 5.4.
• * 1.49

  Sanctorum super terram regia dignitas & authoritas in hoc mundi stot •• nulla estised exiliū & perpetuae calamitates ac perse u••••ones, quas à tyrannis mundi hujus re∣g bus pa••••untur De altero ••gitur mundt statu hoc accipi••ndum. Quod si vero super terram regnabunt sancti, utique ea non abolebitur, vel aun••hilabitur, in id enim quod non est, creaturae dominium non est Eodem videtur Christus respexisse, Matth. 5.5. Est & hoc observandum, quod sancti aiunt, reg∣nab mus, non, regnants. Quo digitum inteadunt ad allerum seculum. Nam ne sancti quidem in coelo corstitu••i. jam regnant super terram: quia cum pa••••entia adhuc expectant liberationem fratrum quam accefer are non possunt. Apoc. 6. v. 10.11. They are the words of Mar. Frid Wendelinus. (cha. 21. of the 2 Sect of his Naturall Contemplations, pag 429.430. urged in defence of an acciden∣tall change of the world, against the esseatial abolition of it, both which Tenets are, as I think, very true, if referr'd to their proper seasons, if (shunning both the improvident consounding and pernicious wresting of Scripture) we affirme a marvellous renovation of this Heaven and Earth at the beginning of our Saviours Kingdome, and a creation of new, at the end thereof, that is, at the last judgement: when as it is in the 20. of the Rev l. and the 11. v r. This heaven and earth shall fly away, and no place be found for them: and if they shall have place no more, then surely they can have beeing no longer, for place is an inseparable anection of their being; and consequently this Scripture proves an absolute aunihilation of the first world, which I suppose, no man will deny if he doth observe when this passing of the first heaven and earth is to be accomplisht, to wit, above a thousund yeares after the renewing of them, for they are to be renewed at our Saviours entiance into his Kingdome, but they are not to paste away, till the giving up thereof to God the Father at the last Judgement, and so it stands firme, that these words imply no lesse then a perishing: which yet may further be establisht by three other undeniable testimonies. One of the same Apostle, in the next chap. at the 1. vers. And I saw (saith he) a new beaven and a new earth, for the first heaven and the first earth were passed away, and there was no more set. Which last clause expresly affirming an utter abolition of the sea, doth plainely informe us, that by the dying and passing away of the first earth (which with the sea makes but one globe) is meant a substantiall perishing of it. Another of M••ses in the 8. chap. of Gen. at the 22. vers. While the earth rema neth, seed time and harvest, and cold and heat, and summer and wiater, and day and night shall not cease; and therefore when seed-time and harvest, and summer and winter, and day and night shall cease, as it is most certaine they shall at the laft Judgement, the earth it selfe must of necessity then cease also. A third of Job in his 26. chap. at the 10. vers. He hath compassed the waters with bounds, untill the day and night tome to an end. (Deut. 11. vers. 21.) which words being compared with the precedent testimony, wherein day and night are shewne to be of equall duration with seed time and harvest: and with that of the 22. of the Revel. where it is said of the new Ierusalem and the inhabitants thereof; there shall be no night there, and they neede no candle, neither light of the Sunne; must needs be taken for a plaine and positive proofe, that the day and night shall come to an end, and consequently, that the starres, and so the sublunary creatures too, whose generation and continuance doe more or lesse depend upon celestiall influence; (being all made onely for the use of man, while he is to have his refidency and abode on this earth) shall (at man∣kinds removall from hence) together with this earth with which they were created, be brought againe to nothing.
• * 1.50

  The King∣domes of this world. It is not said, The Kingdome of heaven, to wit, of the third heaven (the incorruptible habitation of Saints and Angels) or of another world, I say of another in substance. But the Kingdomes of this world, that is, this world which is now, & shall till then be divided into many Kingdomes, shall wholly become Christs, and be made by him one heavenly Kingdome, a Kingdome, in which men shall live after an heavenly estate and condition: a Kingdome, in which Gods Will shall be done on earth, as it is in heaven. For seeing that cannot possibly become any mans possession, which doth utterly cease to be; what other construction can be given of these words, but this; that the government of all the Kingdomes of the world, is hereafter to be taken into Christs owne hands as he is man? And indeede how else should they then become his, after such a manner as they are not now his, if not by a subiection to his manbood? for as he is God, they were alwayes his, and all will grant that this Scripture doth plaincly fore∣shew, a deposing of all the Kings of the earth at the accomplishment thereof. A deposing of them, I say, in such a way, that their Kingdomes may become the Kingdomes of our Lord, and of his Christ, which cannot be by abolishing and dissolving the earth, on which they must reigne: but may and shall be by subduing and conquering them, and the Kingdomes over which they must reigne.
• t 1.51

  Rev. 20.1, 2, 3. &c.
• u 1.52

  Isai. 2.4. Mich. 4.3.
• * 1.53

  R••v. 20.7.8.
• * 1.54

  Ver. 9.
• * 1.55

  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 1.56

  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.
• * 1.57

  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.
• * 1.58

  Chap. 17.34.
• * 1.59

  Psal. 2.8. &c. Psal. 110.2. &c. Ps. 149.6. &c. Isai. 30.25. Cha. 66.15, 16. &c.
• z 1.60

  Isai. 18.3. Zech. 9.14.
• * 1.61

  Zech. 12.10.
• * 1.62

  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?