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

ISRAELS REDEMPTION REDEEMED.

The first part.

Jsraels Redemption.

THat Christ is already a 1.1 come; [ 1] that as a Pro∣phet he hath b 1.2 cald us to repentance, and as a Priest hath been a c 1.3 propitiation for our sinnes (and not for ours onely, but also for the sinnes of the whole world) having by d 1.4 once offering himself, perfected for ever them that are san∣ctified, is the faith of Christians, and the in∣fidelity of the Jewes: But that he shall come as a King to raigne on earth, and restore againe the Monarchy of Israel, is the faith of the Jewes and the infidelity of Christians. And I thinke it a matter equally difficult to perswade either part to the mutual embracement of each others beliefe.

M^r Petries answer.

What new spirit is this? [ 1] Whether be such persons Jewes or Christi∣ans? they oppose themselves unto all Jewes and Christians. 2. Whether doe they understand the difference twixt Jewes and Christians? It was never yet heard, that the Jewes d••e beleeve, that Christ Jesus shall come as a King: they said, Away with him; wee will not have him to raigne o∣ver us. They say, that the Messias shall come, but they speake not of his comming twice or thrice; looke all the Iewish Rabbies, and aske them who are alive: they will say but once: This conceit of Christs comming to raigne on earth, is neither Christian nor Jewish, seeing Christians be∣leeve

not such a comming, nor doe the Jewes beleeve in Christ: and there∣fore it is abhorred of all Christians and Jewes; So farre are they hath from embracing it.

Reply.

Sir, [ 1] looke backe into your Preface, and there you tell us, that this spirit was abroad in the world in the Apostles days (which had indeed been otherwise but a lying spirit) and that it continued in the Church neere about 300. yeares after Christ. Yea you say plainly [by this historical narration, beloved in the Lord, you may see, that this doctrine is no new light, revealed in this last age.] The more strange it is therefore in the very enterance of the controversie, to heare you cry out so boldly, against your owne confession, What new Spirit is this? certainly that cannot be new, which was both taught and beleev'd on so long agoe. Neither can we easily thinke it to be false, seeing it was the faith not onely of a few, but even of all that were then accounted right beleeving Christians, as part of the Dialogue between Tripho the Jew, and Justine Martyr the Christian, commented on by M^r. Mede, doth averre. Which being set forth together with his commentaries on the Apocalyps, you were not doubtlesse ignorant of it. And yet you demand againe [whether be such persons Jewes or Christians?] to which you subjoyne, [They oppose themselves unto all Jewes and Christians:] as if you would have your reader therefore conceive them to be nor Jewes, nor Christians, because they oppose both in some few particulars. But your argument is too weak, for who knows not, that Christians are opposed by Christians, and Jewes by Jewes; and that as a Jew may oppose both Jewes and Christians, and yet not cease to be a Jew; so likewise a Christian may oppose both Jewes and Christi∣ans, and yet be still a Christian? True then it is, that we oppose all that are Jewes by profession, in confessing with all other Christians, that Christ is come in the flesh; and hereby sure we shew ourselves Christians. And true likewise it is, that we oppose all other Christians, in confessing with these Jewes, that Christ shall come as a King to reigne on earth: and yet we doe not here∣by shew our selves Jewes, but the truer Christians: because accor∣ding to plaine and expresse Scripture, we acknowledge & embract for truth in both, what both doe unjustly condemne and reject as a manifest-error in each other. And should we doe otherwise, we

should obey men rather then God, and whether we should doe well in that, judge you.

Having cast us out of the Church of the Christians, [ 2] and Syna∣gogue of the Jewes, I meane having endeavored to bring us into contempt with both, in telling them, that we oppose them both; Your next Querie is, [Whether doe they understand the differences twixt Jewes and Christians?] No doubt Sir but all of them have understanding as well as you, and that some 〈◊〉〈◊〉 are not in∣feriour unto you, how meane soever you esteeme them; but yet there is no need that we rehearse here any more differences, then that which you have already heard; and doe now labour all you can to make the reader beleeve, to be none at all. For [it was never yet heard, you say, that the Jewes doe beleeve, that Christ Jesus shall come as a King.] And have you heard so from us? we say indeed, that the Jewes beleeve, that Christ shall come as a King (which no writer either Jewish or Christian hath hitherto denied) but we say not that they beleeve, that Christ Jesus shall come as a King. For then they should beleeve Jesus to be the Christ as well as we, which as yet they doe not, and by this we may see, that if you had not quite altered our meaning by adding the word [Jesus] (and so confounded and obscur'd, what wee have clearly and distinctly delivered) you could have said nothing to what we say. For you would have been asham'd I suppose, to have uttered your assertion thus, [It was never yet heard, that the Jewes doe beleeve, that Christ shall come as a King] which yet is all that we affirme. But having thus made your selfe worke, you goe on and tell us [They said, Away with him, we will not have him to reigne over us] True, but this shews onely, that the Jewes then denied Jesus to be the Christ; & that the Jewes now continuing in the same blindnes, are guilty of the same trans∣gression; but it shewes not, that either the ancient Jewes did not, or that the modern doe not beleeve that Christ shall come as a King. You goe on [They say that the Messias shall come, but they speake not of his comming twice or thrice; looke all the Iewish Rabbies, and aske them who are alive: they will say, but once.] Let them that deny it take this paines; but what though they say, the Messias is to come but once? what will follow from hence? surely this will follow, that as long as they continue to beleeve so, they cannot beleeve that Jesus shall come as a King, because they know that he is already

come. But it wil not follow from hence, that they doe not now be∣leeve that their Messias shall come as a King. And thus notwith∣standing your Magisteriall Querie, your foisted assertion, and ought else that you have said, it is very evident, that the conceit of Christ's comming to reigne, is both Christian and Jewish: Christi∣an, because Christians beleeve it, (as plainly reveal'd in Gods word) although you account it no part of a Christians beliefe; and Jewish, because the Jewes beleeve, that Christ shall so come, although they beleeve not, that he is already come. And therefore it is neither abhorred of all Christians, nor of any Jewes, so far are they both from rejecting it. Yea so well doe they agree in the truth of this particular, That Christ shall come as a King: although as yet they disagree about his person: and consequently in all that the Gospel reveales to be already done by him.

Israel's Redemption.

2. And yet (wltih submission to impartial judgements be it spoken) I finde not in the Scriptures more voices for the one, then for the other: and therefore doe verily beleeve that neither Tenet apart, but both together doe make up the full and c 1.5 compleat mystery of our Redemption: which by Gods gracious assistance, I shall to his owne glory and our christian comfort, clearely prove in the exa∣mination of the words now readunto you.

M^r Petrie's Answer.

1. Who are these impartiall judgements? on the one side are Christians, and on the other are Jewes: it may be he submitts unto Turks; but the Turks beleeve that Christ is come, and will not say that he will come a∣gaine. These impartiall judgements then must be Heathens. 2. If the Millenaries find not more voices for the one, then for the other, it is no marvel: any who hath the jaundies finds every thing yellow. And who have an ague, find every meate and drinke bitter; not that every thing is such, but their senses are distempered: another who hath not distem∣pered senses, finds in the same thing a diversity of colour and relish. 3. Why doubt they here whether there be more voices for the one then for the other, seeing afterwards it is said, p. 50. as all the Prophets speake of no∣thing more, so they have nothing, which can be applied to our Saviours second comming as a comfortable effect (so generally foreshewne) but this?

Reply.

1. If the heathers be a more in partial judgement then Jewes or Christians are, the greater is our shame, the more their commen∣dation. But as I have not hitherto, so I trust I never shall shew such irreverence and uncharitablnesse towards the Church of God, as to think, much lesse to say, that there are no impartial men in it. And therefore I need not goe out of the Church to seeke for such to submit to. But although there are many impartial judge∣ments amongst Christians: yet it behoves the reader to take notice here, that you confesse you are none of the society, and therefore to be the more suspitious of the sincerity of your dealing, a taste where of we had in your former answer. And it is observeable too, that you make a difference betwixt Turks and heathens, as if Turks were not heathens.

2. That all rigid Antimillenaries find not many voices for that we plead for, nor indeed any at all, we need not marvell; for you have told us, they have no impartial judgments. And therefore I might returne your comparisons on your selves; but I leave them to the judicious reader, to bestow them, where he sees most cause

3. Surely these words [I finde not more voices for the one then for the o∣ther] have no doubtfull sound. Neither have they relation onely to a part, but to the whole word of God. Not to one Testament onely, but to both. And therefore the Prophets being not the ade∣quate subject of this search, you have vainly transferr'd hither, what elswhere I have spoken as from the Prophets onely. Yea and very impertinently too, for the prophecies spoken of there doe concerne the restoring of the Jewes onely, but the voices spoken of here are such as do concerne the comming of Christ onely. And that first in the forme of a servant, to teach and suffer on earth; and next in Kingly glory, to reigne and rule on earth. And grant there should be more Scriptures to shew one of these commings then the other; yet seeing there is plaine Scripture for them both, we have good reason to beleeve both.

Israel's Redemption.

F or—they asked of him, saying, [ 3] Lord wilt thou at this time restore againe the Kingdom to Israel?

M^r. Petrie's Answer.

Any who is not distempered in his braines may see the ground of this Monarchy very unsure, to wit a meere Querie, Acts 1.6. The disciples asked him, Lord wilt thou at this time restore the Kingdom of Is∣rael? a querie neither affirmeth nor denieth: and neverthelesse how great a Kingdom is built on it? If they can finde a surer ground, why will they not choose it for their text? better they have not, and therefore they must be doing with this.

Reply.

No good Christian will be either asham'd, or affraid to suffer for the truth's sake. And therefore we had much rather be de∣fam'd, revil'd, and (if God hath so appointed it) worse handled by you, or any others, then (reclamante conscientiâ) against our owne knowledge yeeld to be deluded by you; this answer being in very deed conpounded of nought but falsehood and deceit. For first, the ground of this Monarchy is not unfure although a Querie, it being grounded, not on what the Apostles knew not and would have knowne, to wit, the time when the Kingdom should be re∣stor'd; but on what they knew, and doubted not of, to wit, that the Kingdom should be restor'd. Which had they not knowne (or at least not thought) they could not have asked, when it should be restor'd. And had they but thought it, they would (for their better assurance) first have ask [whether,] before they would have aske, when it should be restored. Neither can we grant this to be [a * 1.6 meere querie] untill you have defin'd what a meere querie is, for you seeme to me by this proposition, A Querie neither affir∣meth, nor denieth, to take all queries to be alike; if you doe not, you say it onely fallaciously to make the unlearned reader thinke so, that by this meanes he might the more readily beleeve all you say against us; and if you doe, you are very much mistaken, as all your rhetoricians will shew you, who reckon up many sorts of Queries, among which there is one so opposite to your words,

that it more certainly and vehemently affirmes, or denies, then a bare affirmation or negation can doe; and such a one is that in S^t. Mat. chap. 7. verse 16. Doe men gather grapes of thornes, or figs of thistles? which is a farre more forcible deniall, then St. Lukes, Of thornes men doe not gather figs, nor of a bramble bush gather they grapes, chap. 6. verse 44. so on the contrary, Is there no balme in Gilead, is there no Physitian there? Jer. 8 verse 22. doth more mo∣vingly affirme, then the bare affirmation doth. And of this sort of interrogatory asseverations and negations the Scriptures have very many: especially God's answer to Job, and the prophecy of Micah. And therefore untill you can bring better proofe to shew this ground unsure, we need not seeke for another text to build so great a Monarchy on, although we bring many other to strengh∣then, beautify, and finish the building.

Israel's Redemption.

The words you see are a Querie. [ 4] And such propositions imply three things, First, a person, or persons proposing it. Secondly, a matter or subject proposed. Thirdly, a person, or persons to whom it is proposed. The persons here are the disciples asking the question, and our Saviour answering them; as the context de∣clares; the matter enquired of is the restauration of the captivated Soveraignty of the Jewes, as the text it selfe doth informe us. These are the parts, yet because it would be impertinent in this businesse, to speake any thing of the persons, but onely as their joynt au∣thority may help somewhat to justifie the truth of this proposall; I shall (omitting this division) onely glance at them, in the ensu∣ing confirmation of the subject. Which comprehends in it these two assertions. First, That the Kingdom of the Jewes shall againe be restored unto them. Secondly, That our Saviour at his com∣ming shall restore it.

Mr. Petrie's Answer.

The Querie comprehends neither of the two, because (as I said) it affirms nothing. And the asked matter comprehends them not. Not the first, because it is of the Kingdom of Israel, and not of the Jewes: and as all are not Israelites who are of Israel, Rom. 9.6. so neither are they all Israelites or the children of God, who are of Israel according to the flesh, but the children of the promise are counted for the seed: therefore the Kingdom of Israel mentioned there may he another then the

Kingdom of the Jewes. Neither is the other assertion comprehended in the question, because it askes not of his second or third comming, but of now: wilt thou now restore the Kingdom?

Reply.

The Querie comprehended both, because both are intimated in the Querie, and doe necessarily follow from the Querie. And you have not shewed us any Querie, that affirms nothing; nor in what sense this Querie doth affirme nothing. In the asked matter, there is the Kingdom to be restored; and from hence proceeds the first assertion. And the person that should restore it; and from hence proceeds the second assertion. But the first is not here com∣prehended you say, [because the Querie is of the Kingdom of Israel, and not of the Jewes] as if the Kingdom of Israel, and the Kingdom of the Jewes were not to be understood of the same people. No, say you. For [all are not Israelites who are of Israel, Rom. 9.6.] a worthy reason: for it is as if you should say; by the Kingdom of Israel, cannot be meant the Kingdom of the Jewes, because all that are Israelites by birth, are not elect Israelites, Israelites accor∣ding to the flesh, and according to faith also. For this onely is the meaning of the text cited by you Rom. 9.6. and so proves not, that the Kingdom in the text belongs to any other people, lan∣guage or nation, but the Jewes (of whom alone interpreters doe un∣derstand it.) And therefore you should have spoken out, and told us plainly, what the other Kingdom you speake of was. For we know of no more but two, besides this in Question betwixt us. And these are commonly cal'd the Kingdom of grace, by which is meant, the Saints or Church on earth before Christs appearing. And the Kingdom of glory, by which is meant the Saints or Church in Heaven. And that neither of these Kingdoms is meant in the text, I prove thus. Not the Kingdom of grace, for at that time the Jewes themselves alone were this Kingdom: and that could not be restored unto them, which as yet they had not lost; and not the Kingdom of glory, for that likewise could not be re∣stor'd which as yet they had not. And none can imagine that the Apostles Querie is thus to be paraphrased. Lord wilt thou at this time take all the faithfull up with thee into Heaven? And therefore seeing it could not be meant of either of these Kingdoms; it must be meant of the Kingdom of the Jewes on earth, or of none

Which is our first assertion. And the other is comprehended here too: For although the Querie [askes not of his second comming, but of now;] yet seeing Christ was to restore it, and did it not while he was on earth, it necessarily follows, that he shall doe it at his descending againe to the earth. Which is our second assertion: and thus both are found in the text. And besides, if you take the word •• [as, all are not Israel, who are of Israel] in the Apostles mean∣ing, i. e. all not are not faithfull Israelites, that are descended of Israel: then it is an apparent tautology to add, [so neither are they all Israelites, or the children of God, [that are of Israel according to the flesh] and if you doe not take the Apostles words in this sense; then it is notoriously false to say, that all are not Israelites, to wit, by nation; who are of Israel by birth. And is it not a pretty inference: All Israelites are not Israelites, [therefore the Kingdom of Israel there may be another then the Kingdom of the Jewes? Surely you might as well have said, therefore the Pope shall be S^t. Peters successour. For this conclusion hath as much dependence on the anteceden as the other.

Israel's Redemption.

CHAP. I. Of the restoring of Jerusalem, and the Jewes returne.

ANd first of the first; [ 5] That the Kingdom of the Jewes shall again be restor'd unto them, For they asked of him, saying, Lord wilt thou at this time restore againe the Kingdom to Israel? So evidently doe these words expresse an earthly Kingdom (I meane onely a Kingdom to be held on earth) that no expositor which I have met with doth deny it; and therefore seeing they could not but imbrace the sense, me thinks they should not so rashly have re∣jected the consequence. And that for these reasons.

Mr. Petrie's Answer.

1. Me thinkes you speake non-sense, Many expositours expone these words otherwise: seeke and you shall finde. Secondly, why may wee not thinke,

that the Apostles meaned as Simeon did, Luk. 2.30, 31, 32. or as the repenting thief did, Luke 23.42. or as Christ did, verse 43. certainly these did not meane of an earthly Monarchy: neither is there any word in this text shewing that they meaned otherwise. Thirdly, albeit no exposi∣tour would deny, that the Apostles did understand an earthly Kingdom, yet it followse not, They thought so, therefore it shall be so. No more then it follows, The Apostles did not (for a time) beleeve the calling of the Gentiles, Act. 11.3. therefore the Gentiles are not called. But the con∣sequence hath reasons he saith, whereof the first two are topicall and by way of probabilitie. pag. 5. When the Authour saith, The reasons are probable, and I may say childish: will any Christian change his faith for them? certaine faith should have sure grounds, lest the wind of tentation blow it away: and therefore I might leave these probabilities, as not wor∣thy of reading or answer: neverthelesse consider them.

Reply.

1. Me thinks you might as wel have shewed the non-sense, as said it was non-sense. But [many expositours, you say, expone these words otherwise] This shews not that I have spoken non-sense, in saying, that I have met with no such. But I doubt it shews, that you speake an untruth, which is worse then non-sense. For you might as easisy have nam'd some of them, as have said it, and bid me looke them out. And had there been any, I presume you would too, seeing it is not likely, that they would have brought an exposition different from that which was commonly received by others, and have given no reason for it, or one no better then [a why may we not think so?] 2. If you thinke that these places here quoted be diversly interpreted, (as your disjunctive conjunction [OR] intimates, and yet say, [why may not this Kingdom be taken, as the thiefe meant, or as Christ meant, or as Simeon meant?] any one may perceive, that you are altogether unresolved what sense to take it in: but had rather take it in any sense, then that we take it in. And if you thinke that all these places have but one meaning, (as the last words of this part of your answer imply) you should have shewed us what it had been. For in our Saviour's and Simeon's words, the word [Kingdom] is not found. And the words which you take to be equivalent with it, are diversly ex∣pounded. Paradise, in our Saviour's words, is interpreted to be Heaven. And salvation and Glory, in Simeon's song doe signify,

Salutis et gloriae authorem, the authour of glory, and the authour of salvation; to wit, Christ himselfe. So that if the Kingdom in the Apostles Querie be expounded either of these two waies, it is all one as if they had said, Lord wilt thou at this time restore Heaven to Israel? or, Lord wilt thou at this time restore thy selfe to Israel? And as for the Kingdom the theife spake of, we thanke you for menti∣oning of it. And doe willingly grant, that the Apostles understood it as he did. But how was that? surely as all other Jewes did, of a Kingdom on earth, and not in Heaven. For his words in the original are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when thou commest in thy kingdome (that is, in thy Kingly power, as it is Mat. 16. verse 27, 28.) for by those words, the theife could not meane his ascension into Heaven (as it is comonly expounded) seeing he was wholly igno∣rant of it. And therefore it must needs follow, that he understood it of an earthly Kingdom, which all Jewes expected; and (as it seemes by the Apostles Querie) all beleeving Jewes thought should suddenly appeare after his resurrection. But because it was not to be so, therefore it was, that our Saviour promised the theife the present happinesse of his soule in Heaven: where it should remaine in his presence, until at his comming in his Kingdom (of which he had spoken) he should bring it with him, to be reunited to his glorified body: and so, according to his request he should in his whole manhood be made partaker of his Master's glorious reigne on earth.

3 You must give us leave to thinke, that no expositour doth deny it, until either we can find; or you, or others shew us such a one. But it follows not, you say, the Apostles thought so, therfore it shall be so. But this follows, therefore we must beleeve the Apostles, before Mr. Petrie, or any others, who thinke it shall not be so. Yea and this follows, the Apostles thought so, and our Saviour (who knew their meaning) reprehended them not for misunder∣standing it; therefore it shall be so. And whereas you say, that the Apostles [for a time] beleeved not the calling of the Gentiles; and referre these words [for a time] to the time after our Saviours ascen∣sion; it is not so. For doubtlesse from the very time in which our Saviour said unto them, Goe teach all Nations, Mat. 28.19. they did beleeve it (although perhaps they might not thinke, that they should have been cald so soone) yea if the words of S^t. James,

Acts 15. verse 14. should be meant of the song of old Simeon, as you doe say, page, 26. there is no doubt but they knew it from the time they first heard of that prophecy. Neither doth the text you quote speake of the Apostles doubting of it, but of other beleeving Jews. And therefore you have shewed your selfe very bold with the Apostles, mistooke the ground of your argument, and denyed what afterwards you confesse. And lastly, when the Authour doth take the Apostles words in that sense which interpreters doe give unto them, and shews by reasons first, and Scriptures afterwards, that the Apostles did not out of any carnal minde, or misconceit of our Saviours Kingdom, utter this Querie; and when that M^r. Petrie doth neither flatly affirme or deny any sense of the Apostles words; nor give a reason worth the naming (much lesse reading or answering) against any of these reasons, albeit but childish, as he saith, will any reader thinke, that Mr. Petrie will prove a better guide to him herein, then this Authour? doubtlesse no man taking a journey, will choose him for a guide, that is in doubt which way to goe; and no good Christian will be lesse carefull in his way to Heaven. To the Law then and to the Testimony, to the plaine word of God, this is the sure ground of thy faith: and therefore sticke to it; for if men speake not according to this, it is because there is no truth in them, Isa. 8.20.

Israel's Redemption.

First, [ 6] because the Authours of this demand were not babes, ei∣ther in yeares or understanding, but the Apostles themselves; men who had followed f 1.7 our Saviour from the very time that he manifested himselfe to the world, by preaching and miracles, and suffered not so much as a parable to escape their knowledge. Men to whom h 1.8 be had sbewed himselfe alive after his passion, by many in∣fallible proofes, being seene of them forty daies, and speaking to them of the things pertaining to the Kingdom of God. And yet that these men should now at their last conference with him be mistaken in a matter of such importance as this is, which concerns the purpose of God touching the whole Nation of the Jewes, is (as I beleeve and as I thinke you will all say) a thing altogether unlikely, and and so it is too, that all the Apostles should be of the same mind; unlesse it had been a truth formerly taught, and not (as it is imagi∣ned) an error then newly vented by them.

g 1.9

Mr. Petrie's Answer.

1. It is unlikely they could be mistaken, and therefore it is likely, that they understood of the true Kingdom of Israel, as Christ did. 2. And neverthelesse seeing after the last conference they were mistaken in a mat∣ter of great evidence so many times foretold, as the calling of the Gentiles; it is not unlikely that before Christ's ascension they might been miscaried with that opinion of the Jewish Monarchy, which was not a new opinion invented nor vented by the Apostles.

Reply.

1. The question is not, what Kingdom the Apostles meant in their Querie, which Divines generally consent, to be an earthly Kingdom. But whether they did not erre in meaning thus. So that this part of your answer having relation onely to what Kingdom they meant, is nothing to the purpose, and wee have answered you in that already, more then wee need have done; un∣lesse you had named plainly, what other Kingdom they spake of, and stood to that onely.

2. What you give with one hand you plucke backe with the o∣ther. In the former part of this answer you say that [it was likely the Apostles understood of the true Kingdom of Israel, as Christ did,] and yet here you tell us that [it was not unlikely, that before Christ's ascension they might be miscaried with that opinion of the Jewish Mon∣archy.] What, and yet when they askt the Question, understand it too of the true Kingdom of Israel, which you by opposing this part of your answer to the former, doe take to be a different Kingdom from this? surely it is a plaine contradiction; for they could not understand it both waies at the same time. And there∣fore impossible it was, that they could, and could not meane an earthly Kingdom, when they askt the Question. But, Rome Ti∣bur amas ventosus, Tibure Romam; you say, and unsay, because you know not what to say. And as for the instance you bring to confirme this part of your answer, to wit [the Apostles not beleeving [for a time] the calling of the Gentiles,] it hath been already shewed to be false. And if by the words [as Christ did] in the former part of this answer, you meane his reply to the theife, which you have quoted before, it hath been shewed already too, that it could not be meant of this Kingdom: but if by these words you meane otherwise, you should have told us what it was.

Israel's Redemption.

A second reason, [ 7] which makes me distast the censure here cast on our Apostles, is because our Saviour's answer is alledged, as a sufficient ground for it: whereas it will appeare even to a weake judgement, that by his answer the Apostles opinion is as much established, as their curiosity is reprehended: for they askt whether he would at that time restore againe the Kingdom to Israel. To which he answered, It is not for you to know the times and the seasons, which the Father hath put in his owne power. As if he should have said, it is enough for you to know, that such a thing shal be done, and by whom; but as for the time when it shall be done, this the Father hath put in his owne power, and therefore ought not to be enquired of by you, nor to be reveal'd by me. This is the whole meaning of the reply, and now give you your verdict, whether you finde the Apostles hereby condemned for holding of an un∣truth; or rather for an over curious affection to acquaint them∣selves with the very day, in which they should behold the glorious accomplishment of so great a blessing.

Mr. Petrie's Answer.

This cause is a mistaking, as if the Question were granted: for albeit they did meane so, yet Christ's words have nothing of that point, b•••• onely taxeth the disciples of their curiosity; and therefore the paraphre•• following in this reason is vaine.

Reply.

This cause is no mistaking, for the Question must needs be granted; and that even because Christ's words have nothing ex∣pressely of that point; unlesse you will be so irreverent, as to think, that Christ who reprehended them onely for a curious desire to know when this thing should be; would not much rather have reprehended them, for misunderstanding of the thing it selfe, if it should not have been. Yea doubtlesse if it should not have been, he could not have said, It is not for you to know the times, and the seasons. Seeing that which shall never be, can have no time no•• season. And thus while you grant that Christ did reprehend their curiosity, in seeking to know the time when Israel should be re∣stor'd; and yet deny, that he did therein grant Israel should be restor'd; you make him say, that there should be a time for tha•• which should never be: and so in effect, put thely upon him. So

much have you over-shot you over-shot your selfe in denying, that the subject in the Question is granted, because our Saviour doth expresly say nothing of it And besides, if the Question be an untruth, and so nothing meant by it; then what doth our Saviour's answer meane? doth that meane nothing likewise? you will not say it, for you tell us, that it taxed their curiosity, and therefore surely it meant something: for an answer that meanes nothing doth taxe nothing. And therfore also the Apostles meant something that was true; for that knowledge is not curious, which thinks it knows something, when it knows nothing, or which knows the truth; but that which would know more then it ought to know touching some truths. And thus it appears that the para∣phrase in this reason, which you have cunningly conceal'd from the readers sight, is not vaine, but valid.

Israel's Redemption.

Another reason which makes for our Apostles, [ 8] is the answer our Saviour gave the sonnes of Zebedee, when they besought him, that one might sit on his right hand, * 1.10 and the other on his left in his Kingdom (or as Saint Marke paraphraseth it, in his glory) ye know not, said he what ye aske: this reproofe you will grant, goes neerer to the quicke then that before used to the Apostles; and yet if you marke what follows, you shal find, that the matter of their peti∣tion is allow'd of, and onely the motives thereof condemned, to wit, their ambition in seeking the highest roome; and their unad∣visednesse in supposing, that Christ could then give that to any, which none could have but they for whom it was from all eternity prepared of his Father. And therfore seeing this is, all, * 1.11 that these two were rebuk't for by such a sharpe reply, how can wee mistrust that more then this should be included in a milder answer?

Mr. Petrie's Answer.

1. These two spake of Christ's Kingdom in his glory: and therefore we may justly thinke, that they meaned of his greatest glory, or of his Kingdom of Heaven; and not of an earthly Kingdom. 2. If Christ in his answer had spoken of an earthly Kingdom, how was it not in his power to choose his Princes in that Kingdom? and seeing they were only taxed for their ambition and unadvisednesse concerning the glorioas Kingdom of Christ, and the Apostles were taxed for their curiosity con∣cerning the particular time of that Kingdom, how shall we mistrust that they understood any other Kinngdom?

Reply.

1. Not this reason, nor any other was brought to shew what Kingdom the Apostles meant, which interpreters grant to be an earthly Kingdom: but to shew they did not thinke amisse in looking for such a Kingdom, which is that that interpreters doe accuse them of; and that because our Saviour gave them such an answer: from which answer, my foregoing reason doth shew, that no such harsh conclusion doth arise; seeing the Apostles are not excepted against by our Saviour, for not rightly understand∣ing that about which they askt: but onely for seeking to know more in it then is fitting they should know. And this reason is al∣ledg'd for the same purpose. For whereas our Saviour gave a shar∣per answer here to the sonnes of Zebedee, then he did to the Apostles, and yet granted withall, that the thing they spake for should be given to some, it is altogether unlikely that where he used a milder reproofe, he did therby deny, that the thing which was askt should at any time be done: especially seeing in both answers, it was for the motives of their asking onely, and not for the matter, that they were reprehended. And therefore you having not answered ought to the force of this reason, but onely caught at that which was not intended; I might well passe by all that you have thus impertinently spoken; but yet I will say somewhat to it, though not much. First, then I grant that these sonnes of Zebedee [spake of Christ's glorious Kingdom, and that the Apostles un∣derstood the same Kivgdom:] but I conclude not from hence (as you doe) that this Kingdom shall not be on earth (which expositours say, as well these, as the Apostles did meane) and that because Christ shall come in glory, and reigne in glory, as you may see Mat, 16. verse 27, 28. 2 Thess. 1. verse 7, 8, 9, 10. Heb. 1. verse 6. Jude, 14, 15. ver. Rev. 11. verse 15. chap. 15. verse 4. Psal. 72. Psal. 102. verse 13. &c. Isa. 2. verse 2, 3, 4. Zech. 14. verse 4, 5. &c. But I thus conclude from hence against your answer to my former reason: that seeing the Apostles meant the same Kingdom, that these two did; therefore they meant a Kingdom which should be, and not a Kingdom which should not be.

2. But, if Christ in his answer had spoken of an earthly King∣dom, how, say you, was it not in his power to choose his princes in that Kingdom? And how doth it appeare that he spake

rather of an earthly Kingdom, then of one in Heaven, if we say he had this power? for why he should have this power on earth, rather then in Heaven, you cannot conceive. And seeing you would have the reader take this for a currant argument from you to shew that Christ in his answer to these Zebedites did not speake of an earthly Kingdom: to wit, because he seemed to deny that he had power to choose his princes therein; will you your selfe take it for a currant argument from us, to shew that Christ did speake of an earthly Kingdom, if he had power to choose his princes therein? if you will not, then you would have the reader to esteem better of your argument then you your selfe doe. And if you will, you must needs grant, that you have herein argued a∣gainst your selfe. For whereas our Saviour said, it is not mine to give, he meant not that he had nothing to doe in the giving of it But this he meant, that it was not his to give indifferently to any that should aske it, (as the words, which you have omitted in this reason, doe shew) for he could give it to none but those to whom the Father had eternally appointed it to be given; and to them he could, and should give it. For the Father giveth it by the sonne in the temporal accomplishment of it: and the Sonne giveth it from the Father according to the eternall appointment of it; as the text it selfe in the original clearly shews. For it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; It is not mine to give, but to them for whom it is prepared of my Father.

Israel's Redemption.

Thus farre wee have argued topically, [ 9] & by way of probability. But that which seemes to me clearly to quit our Apostles from error, though not from oblivion from error, I say, in the subject, though not in cercumstance; in the thing demanaded, though not in the season of it's performance; is, because I finde my text to be a lesson read to them by our Saviour before his passion. For speaking of the destruction of the Jewes; They shall fall, said he, by the edge of the sword, and shall be led away captive into all Nations, and Hierusalem shall be trodden downe of the Gentiles, untill the times of the Gentiles be fullfild, Luke, 21. at the 24. verse, and at the 28. * 1.12 verse (having before shewne what signes should immediately fore∣goe his appearing) he left them this Cordiall: when these things be∣gin to come to passe, then looke up, and lift up your heads, for your re∣demption

draweth nigh. Behold here, Beloved, the casting away of God's people for a time, which wee see at this day verified: and their receiving againe for-ever, which shall as certainly come to passe, plainly foretold. The Redemption, I say, not onely of their soules, from the bondage of sinne, to the favor of God, by the pro∣fession of the Gospel: but consequently of their bodies too, from their generall captivity; to the repossessing of their countrey, by a miraculous deliverance. For if no more should be meant by the word [Redemption,] but the meere conversion of the Jews, in those places where now they live; it cannot be conceived, why this action should be accompanied with such wonderfull tokens, and perplexity of all other nations, as is here mentioned: unlesse we shall admit no space of time, betwixt this conversion, and that instant in which our Saviour shall give sentence on the dead; which I suppose few or none will yeeld to. And if you seriously consider the evidence of the prophets, I am confident you will con∣fesse, That a most righteous and flourishing estate of the Jewes in their owne land, must of necessity distinguish the time of their calling, and the worlds dissolution at the last judgement.

Mr. Petrie's Answer.

Who being right in his wit will learne of one word, Redemption, that the Jewes shall have an earthly Kingdom over all nations? Our Saviour is not speaking there of an earthly Kingdom, nor of the conver∣sion of the Jewes, but as he speaks and expones himselfe, verse 31. Know ye that the Kingdom of God is nigh at hand; and this is a matter of greater encouragement then any earthly Kingdom can be unto spirituall minded persons: and therefore when they wrestle against the under∣standing of the Jewes conversion in these words, they fight against their owne fancies. Now if they cannot finde clearer texts in the new Testa∣ment for this earthly Monarchy, every understang Christian will re∣ject the misapplying of the prophets, seeing every ground of faith is revea∣led more clearly in the new Testament, then in the Old. Neverthelesse let us heare the particular proofes.

Reply.

Who that enjoyes the benefit of understanding, will not find how grosly you abuse the Author, and dissemble with the Reader; when purposely overpassing the main ground here al∣ledged for the earthly kingdom of the Jews, you make as though there were no other light for it but in this one word [Redemption] which hath in it self none but a borrowed light, to wit, as it hath reference to the words in the 21. verse, which are these: They shall fall by the edge of the sword, and shall be led away captive into all Nations, and Jerusalem shall be troden down of the Gen∣tiles, untill the time of the Gentiles be fulfill'd. Untill then, but no longer. And because he would not tell them the precise time of the continuance of these times of the Gentiles: and yet would have them know too, when they were neer their expira∣tion: in the verses following, he acquaints them with the signes immediately foregoing his own appearing, their Re∣demption, and the setting up of the kingdom of God. And do the same signes betoken all this? and yet can you say [that our Saviour speaks not here of an earthly kingdom, nor of the Jews conver∣sion?] Doubtlesse in that they foreshew, the Jews Redemption, they betoken not onely their conversion, but their deliverance out of captivity too: and consequently their earthly king∣dom, even that kingdom of which the Apostle enquired. And in that they foreshew, our Saviour's appearing, they shew him to be the Author of this deliverance, according as the Apostles spake of him, Lord wilt thou, &c. And in that they foreshew, the Kingdom of God to be nigh at hand, they shew this kingdom to be no other, but the kingdom of Israel; so call'd, partly be∣cause the power of God shall mightily, and wonderfully ap∣pear to the whole world at the erecting of it: the fearfulnesse whereof the very signes foreshewing onely its neer approach may serve to evidence; for great and unusuall signes, shew great and unusuall alterations. And partly because God shall be more generally, more constantly, and more purely worshipt in the time of this kingdom, then ever he was since the crea∣tion of the world. And therefore there is no cause why any spirituall minded man should be discouraged at the thought of such an earthly kingdom. Neither therefore have we wrest∣led

against our own fancies, in concluding not onely the con∣version, but the restauration of the Jews also from the world, [Redemption] seeing it is apparent to all that will not turn away their eyes, that they may not see it, that as this prophe∣sie was spoken onely to Jews, so both the misery at first, and the mercy at last was spoken onely of the Jews. We have no need then to find clearer texts in the New Testament for this earth∣ly Monarchy, for fear that any understanding Christian will reject what the Prophets have deliver'd so agreeable thereun∣to. But both we and they have good reason to suspect, that you care not what you say, nor how you tamper with the Word of God, if thereby you can procure belief. And to this end you cry out against the clearnesse of the text, when as it hath no darknesse but what you put upon it: and speak any thing of your self, as an undoubted axiome. For you tell us [that every ground of faith is revealed more clearly in the New Testa∣ment, then the old] which is indeed notoriously false. (for where is the Crcation describ'd, the moral Law deliver'd, and our Saviour promised to be born in Bethleem, of a Virgin, of the seed of David? &c.) And admit it were true of all such things, as our Saviour was to fulfill at his first coming; yet it could not be true of all such things as are reserved to be done by him at his second coming. Amongst which, the restoring of the Jews, and his reigning on earth have place.

Israel's Redemption.

And with what testimonies can we better begin, [ 10] then with such as are of neerest affinity with our Saviours prophecy? They shall smite (saith Micah, in his 5. Ch. and 1. ver.) the Judge of Israel with a rod upon the cheek. And at the third ver. Therefore will be give them up untill the time that she which travaileth hath brought forth: then the a 1.13 remnant of his brethren shall return unto the children of Israel. What, I pray, is meant here by smiting the Judge of Israel, but the * 1.14 crucifying of Christ? whom, when they had blind folded him, they strcke en the face, and asked him, saying, Prophesie, who is it that smote thee? Luk. 22. at the 64. ver. And

what by, Ʋntill the time that she which travaileth hath brought forth, but the whole time of the surrogated Gentiles vocation? For blindnesse is in part happened to Israel, untill the * 1.15 fulnesse of the Gen∣tiles ••e come in, Rom. 11. v. 25. From whence it necessarily fol∣lows, that this prophecy, and our Saviours must be understood of one and the same time. For the dispersion foretold by Christ, was to happen after his passion, and so was this, as their smiting the Judge of Israel declares; which is alledged as the main cause of it. Again, the captivity which our Saviour spake of, is to last untill the * 1.16 times (or calling) of the Gentiles be fulfill••d; and so is this, for when She which travaileth hath brought forth, then saith the text, the remnant of his brethren shall ••e••uen unto the children of Israel: which is a plain interpretation of that which our Sa∣viour doth somewhat covertly expresse by the word, Redem∣ption.

Mr. Petrie's Answer.

To the thinking of any judicious Reader the words of the same verse may lead us unto another interpretation: for he is speaking there not of the doings of the Jews, but of their enemies, whom he calleth daughter of troups; and he shews what these enemies shall do, they shall gather themselves in troups, and lay siege against us (saith the Praphet) that is, the Jews, and they shall smite the Judge of Israel upon the cheek: which is a proverbiall phrase, as Psal. 3.8. and signifieth to intreat shamefully. Now seeing the Prophet speaks there of the enemies

laying siege against the Jews, and smiting their Judge, these words can∣not be unde stood of the smiting of Christ, albeit it be true that the Jews did smite him. In the second ver. he comforts the Jews against the fear of that calamity, with a promise of a more powerfull Ruler. Then by her that travaileth, ver. 3. the same Prophet gives us to understand another thing then the calling of the Gentiles; Ch: 4.10. Be in pain, and la∣bour to bring forth, O daughter of Zion, like a woman in tra∣vail. And who may not think, that the same Prophet repeating the same words in the same prophecy understandeth the same persons? that is, the Jews, and not the Gentiles, unlesse we understand the daughter of Zion spiritually. And therefore this Exposition not agreeing with the text, all that follows upon it hath no ground in the text. It is said v. 3. Then the remnant of his brethren shall return unto the chil∣dren of Israel: here the children of Israel are distinguished from his brethren, and the brethren are said to return: which is a plain interpreta∣tion, that the Prophet speaks not there of the Jewish Monarchy, but that the Gentiles shall adjoyn themselves unto the Church of God, as they be called the brethren of Christ. Hebr. 2.11, 12.

Reply.

Did you not say but now, [that every ground of faith is reveal'd more clearly in the New Testament then in the Old?] and did you not speak it to make the Reader beleeve, that there can be no evi∣dent Scripture in the Prophets, to prove the Jewish Monarchy; because as you say (and would have him conceive) there is no clear text for it in the writings of the Apostles? And why then did you onely name the verses of this prophecy, as if you had been afraid to utter the text it self? Certainly it was no other∣wise. For you took the word [therefore] in the 3. ver. to be like the bad herbe in the Prophets pottage, which spoiled the taste of all the rest: and so omitted the rehearsing of the text, part∣ly that the Reader might take no notice of your letting of it slip in your Comment, the independency whereof this [there∣fore] would have discovered: and partly that he might not see the coherence of mine. But let's compare our paraphrases to∣gether. Now gather thy self together, and make thy best resistance, O populous Nation: for the Lord will certainly bring a siege against thee, because of thy contumelious behaviour towards the Judge of Israel, even the great Ruler that Bethleem Ephratah shall bring forth unto thee;

whem thy children shall smite, and deliver up unto death: and for this offence will the Lord give them up both to captivity and infidelity, untill the Church of those Gentiles, which during the time of thy blindnesse shall be taken into thy roome, hath brought forth all her children: and then again shall the remaining Israelites return both unto the faith, and inheritance of the ancient Israelites. Thus I, and You as follow∣eth. Gather your selves together, ye numerous enemies of the Jews, and lay siege against them, and smite and abuse their Rulers, but yet, O ye Jews, be of good comfort, and regard not this calamity which is coming on you, for you shall have a more powerfull Ruler then ever you had, born in Bethleem Ephrata: and therefore you shall be given into the enemies hand, and carried away captives into Babylon, there to remain, untill the daughter of Zion, who shall be in pain and labour to bring forth like a woman in travail, shall be delivered there of them, whom the Lord shall redeem from the hand of their enemies, and bring into their own land. And then shall the Gentiles adjoyn themselves to the Jews, and both shall become one Church. And now, good Reader, (utrum horum mavis, accipe) either follow me in a smooth and plain way, wherein no truth here foretold, and since accomplisht, or to be accomplisht, is crost, or conceal'd. Or else follow Mr. Petrie, who leads thee athwart so many rubs and stumbling blocks. For first he gives thee a [therefore] without a [wherfore] a punish∣ment without the intimation of any transgression. And second∣ly, he makes the Jews, that were to be given up: and She that travaileth in the time of their giving up, to be one people: which is so unlikely, that his comparing of this phrase, with that which is spoken in the 4. Ch: v. 10. will not prove it. For although they be the words of the same Prophet, yet they are not in the same particular prophecy, and therefore not fit to interpret each other, unlesse there were withall, some other circumstance to confirm it. Neither is it likely, that the tra∣vailing where it is said of the daughter of Zion expresly, be in pain and labour to bring forth like a woman in travail, is meant of such a travailing, as that is meant of, where no such pains are spoken of. And thirdly, he affirms against the plain history of Gods Word, that upon the coming back of the Jews from Babylon, the Gentiles were called to the faith of Christ; for of them he understands [the remnant of his brethren.]

Whose return was immediately to succeed [the time of her that was to travail] which he applyes to Zions travailing in Pabylon. And lastly, by interpreting the [remnant of his breth en] of the converted Gentiles, shews his willingn sse to take away all fu∣ture hope of the National conversion of the Jews Whereas [the remnant of his brethren] here, being the same with [the remnant of Jacob, in the 5. and 8. ver.] and with [the remnant of Iseael, Ch: 2. v. 12.] is meant onely of the elect Israelites that should be con∣verted to the Christian faith, after the conversion of the surro∣gated Gentiles, as Christ himself, Matth. 24. v. 22. and St. Paul, R••m. 9. v. 27. and Ch. 11. v. 28 do expound it. And consequent∣ly by her that travaileth here, cannot be meant, the daughter of Zions travailing in Babylon, to which the Jews return from that captivity did put an end. Neither will it follow, as Mr. Petric would have it, that by the [remnant of his brethren] here are meant the Gentiles, because they are distinguished from the [children of Israel] for how are they distinguished? Surely not in respect of their stock and naturall descent (which would indeed have shew'd them to have been a different people, had they been thus distinguished) but onely in respect of the distinct times of their calling; the [children of Ifrael] here comprehend∣ing all such Israelites as were then departed, or should after∣wards depart in the true faith of Christ, before the casting off of that Nation (before the giving of it up to a generall capti∣vity and infidelity) and the receiving of the Gentiles in their stead: and [the remnant of his brethren] comprehending all the faithfull Israelites, whose conversion is presently to follow the accomplisht conversion of the substituted Gentiles. And be∣sides, seeing the Babylonish captivity, whither the Jews were carried away captives for their idolatry, is foretold in the 4. Ch: at the 9. and 10. ver. why should we think, that here again the same captivity is threatned, and not rather (as some Ex∣positors say) their captivity by the Rom••ns for crucifying their Saviour, with the story of whose ••••••e usage amongst them, th•• words of the Prophet do so panct••••••lly agree? For they shall smite the Judge of Israel with a rod 〈◊〉〈◊〉 the 〈◊〉〈◊〉, saith Mi••ah, v. 1. And when they had blindfolded him, they st••••k him on the face, and asked him, saying, propheste who is it that smote thee? saith

L••ke 22. v. 64. which wo•••••• you have craftily conceal'd: and the words of S. Paul also 〈…〉〈…〉 25. alledged to shew that by [She which travaileth] is meant the calling of the substituted Gentiles. And yet for all this, as i•• 〈◊〉〈◊〉 were plain on your side; and nothing so on ours, you 〈…〉〈…〉 conclude [therefore this Exposition not agreeing with the text, 〈◊〉〈◊〉 that fellows upon it, hath no grou••d in the text.] Of which, now the matter hath been plead∣ed on by both, let the indifferent judge.

Israel's Redemption.

And this the next verse doth confirm, which tels us, [ 11] that at the time of this return, He (that is, the Judge of Israel before spoken of, that he, I say,) shall stand and feed (or rule) in the strength ••f the Lord, in the Majestie of the Name of the Lord his God, and they (that is, the Jews) shall abide, for now (that is, at this coming of our Saviour) he shall be (not as when he took our na∣ture upon him) of no form a 1.17 nor comlinesse, a man despised, and re∣jected of men, a man of sorrows, and acquainted with griefs; but he shal be b 1.18 great unto the ends of the earth, that is, over all the world, untill he and his shall at the last judgement, exchange the earthly Jerusalem (the Throne c 1.19 of his Kingdom) which is to be d 1.20 built again by men, for that e 1.21 empireall Jerusalem, not made with hands, eternall in the heavens.

Mr. Petrie's Answer.

1. He, is the ruler of Israel, mentioned ver. 2. and not the Judge mentioned, v. 1.2. They, are not the Jews, but rather the brethren of whose return he spake in the words immediately preceding. 3. Now, signifieth not the time of Christ's second coming, ••ut the time of the abiding, or of the Christians constant persevering in the faith. And in this sense is our Saviour great over all the world, seeing all the Centiles praise him, and all people do laud him, as it is written, Rom. 13.10, 11. But at his second coming men shall not build a throne to him, but he shall judge the quick and the dead. 2 Tim. 4.1.

Reply.

1. He, is both the Ruler mention'd in the 2. vers. and the Judge, mention'd in the 1. ver. and therefore call'd the Judge of Israel, and not of Judah, or Jerusalem; because Israel com∣prehends all the Tribes: which in the time of our Saviour's

reign, are again to be reunited. As Isaiah, Jeremiah, and Eze∣kiel do shew.

2. They, are the Jews, and so are, the remnant of his brethren, whose return is mention'd in the words immediately forego∣ing. For the beleeving Gentiles can neither be said, to return to the faith, which the Nations of whom they came never had. Nor in respect of their faith, to the Israelites, to whom they had before no relation. And their abiding, is meant of the place where they should dwell, from whence they should be no more remov'd, as in former times: and not of the perseverance of faith in any; from which no true beleever hath ever been re∣mov'd.

3. Now, is apply'd here to the time in which Christ shall be great unto the ends of the earth, that is, both known, fear'd, and obey'd over all the earth: and so signifieth the time after his second coming, and not the time that now is; in which he is acknowledged but of a few Nations, and amongst them too, fear'd and obey'd by a very small company. And yet you can rell us without blushing, that he is already [great over all the world, seeing all the Gentiles praise him, and all people do laud him.] What? Turks, Arabians, Chinois, and heathens of America! I pray apply the Scriptures more pertinently. For St. Paul did not alledge those prophecies touching the Gentiles, Ch. 15. v. 10, 11. to shew that all Gentiles did praise God when he wrote that Epistle, or that they should do so at any time before Christ should come to reign over both Jews and Gentiles too: but to shew, that God had as well appointed Christ to be a Saviour to the Gentiles, as to the Jews, that so he might move them both to agree the better together, and to bear with the infirmities of each other; and to receive one another, as Christ had recei∣ved them to the glory of God: in suffering for both, and in sending the Gospel to be preacht indifferently to both. And whereas you say, [that at Christs second coming men shall not build a Throne to him, but he shall judge the quick and the dead.] I say that as well the first as the last must be done. And for the build∣ing of Jerusalem, see Jer. 31. v. 38. &c. and Ezek. 48. v. 15. 30. &c. and Zech. 14. v. 10, 11. and then hear also what Jer. hath said, Ch. 3. v. 17. At that time they shall call Jerusalem the throne of the

Lord, and all the Nations shall be gathered unto it, to the Name of the Lord, to Jerusalem: neither shall they walke any more after the imagi∣nation of their evil heart, &c. and therefore surely more must be done by Christ at his second comming; then you meane by the judging of the quicke and the dead.

Israel's Redemption.

Another prophecy much like unto this, [ 12] is that of Amos in his 9. chap. at the 8. verse, Behold the eyes of the Lord God are upon the sin∣full Kingdom, and I will destroy it from off the face of the earth, saving that I will not utterly destroy the house of Jacob, saith the Lord. For loe I will command, and I will sift the house of Israel among all Nations, like as corne is sifted with a seive, yet shall not the least graine fall upon the earth. And at the 11. verse, In that day will Iraise up the Taber∣nacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruines as in the dayes of old, that they may possesse the rem∣nant of Edom, and of all the heathen that are called by my Name, saith the Lord that doth this. I will bring againe the captivity of my people Israel, and they shall build the waste cities, and inhabit them, and they shall plant vineyards, and drinke the wine thereof, they shall also make gardens, and eate the fruit of them: and I will plant them upon their land, and they shall no more be pulled up out of their land, which I have given them, saith the Lord God. Now although this prophecy tooke no effect on the ten Tribes at their transplantation, began by p 1.22 Tiglah Pileser King of Assyria, and ended by q 1.23 Shalmaneser his successour, who also brought up strange Nations, and placed them in their stead: which people were, from Samaria, the ancient metropolis of that Province, called r 1.24 Samaritans: yet who is able to maintaine, that it was fulfilled on the other two? (for not the house of Joseph, nor the house of Judah onely, but the house of Jacob wholly, is here spoken of. And why else is the Tabernacle of David after∣wards exprest, as a prime agent in the restauration, if it were not before included, as a succeeding patient in the dispersion of Israel?) who then, I say, is able to maintaine, that this prophecy was fulfill'd on Judah and Benjamin, untill their overthrow by the Roman Emperour Ʋespasian, ever since which time they also remaine for∣saken, scattered, and despised captives? yea who dares affirme it, when God hath said, that at their returne from this universal

captivity, he will so plant them in their land, that they shall no * 1.25 more be pulled up out of it? which yet should not be true, if it had been spoken of any deliverance before our Saviours comming to suffer.

Mr. Petrie's Answer.

It is a like ground for such a Kingdom: 1. How can it be denied that the house of Judah was destroyd, when their Kings and people wen caried out of the land? 2. How can the Tabernacle of David be calle•• a prime agent in the restauration? it is said, I will raise up the Taberna∣cle of David; and not, the Tabernacle of David shall raise up: it is 〈◊〉〈◊〉 patient, and not an agent. And none denieth that it is included in the dispersion of Israel: and therefore that part of the prophecy was fulfilled even before the overthrow by the Roman Emperour, and so before the overthrow was restored againe, and afterwards also were they scattered, But that promise of restauration is not of the house of Judah, but 〈◊〉〈◊〉 the people of Israel. verse 14. and who these be wee have a sufficient in∣terpreter, Act. 15.16. where the Apostle Iames expones these word of the enlarging Christ's Kingdom by the calling of the Gentiles, which was begun at that time by the preaching of the Apostle: and R•••• Stephanus in his notes on this text of Amos saith, Almost all the He∣brews

doe consent, That this is meant of the time of Messias, and espe∣cially of the calling of the Gentiles: and by bodily houses and benefits the Prophet understands spirituall: and these who are begotten unto this lively hope are kept most safely through faith unto salvation, 1 Pet. 1.5. so that the gates of Hell shall not prevaile against them, Mat. 16.18. Whereas it is asked, who dares affirme it? Zacharias hath not spared to affirme it, Luke 1.68. saying, Blessed be the Lord God of Israel for he hath visited and redeemed his people, and hath raised up an horne of salvation in the house of David his servant, as he spake by the mouth of his holy prophets &c. Dare any Millenarian con∣tradict this testimony?

Reply.

1 This prophecy of Amos speakes of a deliverance of the Jews out of a captivity, after which they should no more be pulled up out of their land. And therefore cannot be meant of the returne of Judah and Benjamin from Babylon, since which they have fallen into a greater captivity then that was, but of their returne from the cap∣tivity they are now in. This you saw to be the necessary conse∣quence of the proper sense of the prophecy, and therefore you wrest that part of it which concernes the deliverance of the Jewes to another meaning. But first you cavill, and aske [how it can be denied, that the house of Judah was destroied when their Kings and people were carried out of their land?] Surely that they were in a sad condition it cannot be denied, but that they were destroyed, it may; for how else could they have return'd? yet this thing too Haman sought to bring to passe on the Jewes in his time, and you know how well he and his adherents sped in the device. But what of all this? who denies that they were carried captives into. Babylon? I say onely that this prophecy was not fulfill'd in Judah's captivity there, but in their captivity under the Romans; and that because the deliverance after which they are no more to be carried captives, must needs be yet to come.

2. But you have found a great mistake in me, For I have said that the Tabernacle of David shall be a prime agent in the restau∣ration, whereas God saith, I will raise up the Tabernacle of David, and so, [it is to be a patient, you say, and not an agent.] A very lear∣ned exception, for is there not an instrumentall agent, as well as a principall agent? and amongst instrumentall agents, doe not some excell others? (as amongst David's worthies, some were su∣perior

perior to the rest) although then God shall shew his power in raising the Tubernacle of David, as the first and chiefe cause, what hinders but that this also may use its owne endeavor to raise it selfe, as a secondary and lesse principall cause? surely if God shall so raise it, that it shall doe nothing for it selfe, it may rather be said, to be a spectator of its deliverance, then either an agent or a pati∣ent. You say further [that none denieth it is included in the dispersion of Israel] But yet you say withall, that the Jews dispersion and re∣stauration here spoken of were both fulfill'd before their overthrow by the Romans, which the close of this prophecy, shewing that after their restauration here foretold, they should no more be disperst, doth deny. And these words also in the 11. ver. I will build it as in the daies of old, doe shew the contrary. For if you take, the daies of old, for the time immediately foregoing their Babylonish captivity; then I say, that so short a time cannot be taken for the dayes of old; seeing it was but seventy yeares from that time; and consequently it must imply a restauration after a captivity of a longer date. And if you take it for the daies of David and Solomon, then I say, that it was not so restor'd after that captivity, for in the daies of these Kings, all the Tribes were but one Kingdom: and they were not tributaries to other Kings, but others to their Kings; and con∣sequently it is as yet thus to be restor'd. But that you may be sure to avoide all that can be brought out of this prophecy for the fu∣ture restauration of the Jewes, you will not have the 11. verse to be meant of the restauration of Judah, but of the Israelites in the 14 verse, and these Jsraelites must not be taken for the Jewes, how plaine soever the text be for it, but for the Gentiles: for [so you say, S^t. Iames expounds them, Acts 15. verse 16.] Surely the Apostle repeates the 11. and 12. ver. of this chapter somewhat differently from the Prophets expression, but yet speakes not of Israel there at all. Neither doth he expound the building of David's Tabernack, of the calling of the Gentiles, as you pretend. But shewes onely in the verse following, that when it shall be built againe, the residue of the Gentiles, that are yet uncald, shall then be cald; and to∣gether with the Gentiles upon whom Gods Name is already cald, seeke after the Lord. And therefore you have not learned of S^t James, to take the Tabernacle of David, for the beleeving Gentiles. Nor can I beleeve that the Hebrew Doctours doe so intepret it: albeit they

may grant, that the calling of the Gentiles in the time of the Mes∣sias, as they expect him yet to come, is spoken of in the 12. ver. And doubtlesse whosoever shall looke into the 14. ver. of this pro∣phecy, he will say, that the actions here rehearst may very well agree with men newly come out of captivity: but not that they doe any way intimate the calling of men to the Christian faith. For what relation hath the building of waste cities to inhabit them, the planting of vineyards to drinke the wine thereof, and the making of gardens to eate the fruit of them, to this? doubtlesse none at all. For suppose that one should tel you of a Jew that had lately built him a faire house; & of an other that had planted an Orchard of choice fruit, would you thinke thereby, that they were become Christians? nay would you not laugh at him, if he should have no other mea∣ning? And yet without any ground for it, but your owne fancy as hath been shewed, you conclude [that by bodily houses, and benefits, the Prophet understands spirituall.] To which you adjoyne Scripture to prove, that the elect cannot fall away; which is not questioned. And thus, good reader, thou hast seene the first part of one and the same prophecy historically and properly understood; and the latter part allegorically and figuratively expounded; and that for no other reason but because the deliverance of the Jewes out of their captivity here foretold hath not been as yet properly and literally fulfill'd, as their carrying into captivity hath been. And Mr. Petrie will not take Gods word for it, that it shall be thus ful∣fild. And therefore whereas I have askt, Who dares affirme that the captivity of Judah here foretold, is meant of any other but their captivity by the Romans: seeing God hath said here, that after their returne from this captivity they shall no more be pulled up out of their land? he tells thee that Zacharias hath not spared to affirme it, Luk. 1 verse 68. &c. But is it not the same God, that spake by the mouth of both these Prophets? a God that is not as man, that he should lie, or forget himselfe. And having then fore∣told in Amos such a deliverance after which the Jewes should no more be given up into captivity; doth he, thinkst thou, by Zachary affirme that this was fulfill'd before their captivity by the Romans? yet thus M^r Petrie dares to make God contradict himselfe: and that because Zachary saith, Blessed be the Lord God of Israel, for he hath visited and redeemed his people, and hath raised up an horne of salvation

for us in the house of his servant David, as he spake by the mouth of all his holy Prophets &c. and what is meant by all this but that the Redeemer was then to be borne, as the Prophets had said, and that therefore their redemption should as surely be fulfill'd, as if it had been done already? For it is usual with the prophets, when they would shew the certaine accomplishment of a thing, to speake as if it were then effected. But why hath Mr. Petrie left out [for us] in these words of Zachary? was it not because they shew, that this prophecy doth belong to the Jewes, & not to the Gentiles? and this he likes not to heare of himselfe, neither would he have thee to take notice of it. And besides, if Zachary should speake of a spirituall deliverance onely, as this Author affirms, how doth he shew, that this prophecy of Amos was then fulfild, which (as is before proved, and as any one may indeed of himselfe perceive) doth foretel onely an immoveable deliverance of the Jewes from their bodily captivity amongst, and subjection to other Nations?

Israel's Redemption.

The next prophecy shall be that of Joel, who mentions the very fignes, which our Saviour said should be the immediate fore-runners of the Jewes Redemption. And it shall come to passe afterwards (saith he in his 2. chap. at the 28 ver.) that I will powre out my spirit up∣on all flesh, and your sonnes and your daughters shall prophecy, your old men shall dreame dreames, and your young men shall see visions: and also upon the servants, and upon the handmaids in those dayes will I powre out my spirit, and I will shew wonders in the Heavens, and in the earth blood, and fire, and pillars of smoake: the s 1.26 Sun shall be turned into darkenesse, and the Moone into blood before the * 1.27 great and terrible t 1.28 Day of the Lord come. And it shall come to passe that whosoever shall call on the Name of the Lord shall be delivered: for in Mount Zion, and in Hierusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. And in the 3. chap. at the 1. ver. Behold in those daies, and in that time, when I shall bring againe the captivity of Judah and Hierusalem, I will also gather all Nations, and will bring them downe into the valley of Jehosaphat (which in the 14.

verse is called the valley of decision) and will plead with them there for my people, and for my heritage Israel whom they have scattered among the Nations, and parted my Land. And at the 15. verse, againe. The Sun and the Moone shall be darkened, and the starres shall withdraw their shining, the Lord also shall roare out of Zion, and utter his voyce from Jerusalem, and the u 1.29 Heavens, and the earth shall shake, but the Lord will be the hope of his people, and the sirength of the children of Israel.

Mr. Petrie's Answer.

The Apastle Peter not onely makes use of these words, but expones them, and shewes the accomplishment of them in some degree; (as it is said in the sixth rule before) for Act. 2.16. he saith. This is that which was spoken by the Prophet Ioel, And it shall come to passe in the last daies &c. And verse, 22. Ye men of Israel heare these words, Jesus of Nazareth a man approved of God among you by miracles, wonders and signes, which God did by him in the midst of you, as ye your selves know.

Reply.

The Apostle repeats, but expounds not the Prophets words, and consequently shewes not the accomplishment of ought that the Prophet affirms shall be done. All that he shewes is this, That the thing which then happened to the Apostles, was the worke of the same spirit which Joel spake of: but he saith not, that it was the same worke. The same spirit indeed was then powred out, but it was not the same powring out of the spirit. And for want of distinguishing betwixt the effusion of the same spirit, and the same effusion of the spirit; you affirme, that those things which the Prophet saies the spirit shall doe not long before the Lord's second comming, were then done at his first comming. And the reason you bring from St. Peters words, Act. 2. verse 22. to shew, that the prophecy of Joel was then fulfild in part, is a very strange one. For the Prophet shewes what others shall doe through the extraordinary inspiration of the Spirit, before the Day of the Lord comes; and the words you have alledg'd doe shew, what works Christ himselfe did, when he was come.

Israel's Redemption.

I am not ignorant, that the darkening of the Sun and Moone, [ 14] is sometimes taken allegorically and by way of allusion, but that therefore it should be so understood here it doth not follow: for

where it is figuratively applyed, it signifies the judgement it self•• which is to befall those people of whom it is spoken: but where it is literally used, it is put onely for a signe of an eminent de∣struction, which shall suddenly follow it: as the great and terrible Day of the Lord shall doe at the accomplishment of this pro∣phecy.

Mr. Petrie's Answer.

Where the darkenesse of the Sun (and so it may be understood of the Moone) is used properly, it is not put onely for a signe of an eminent and imminent destruction, as it is manifest Luke 23.45. which was a Testimony from Heaven of Christ's innocency for conviction of the mur∣therers: and chap. 21.25. the signes in the Sun and Moone and in the starres, and the distresse of Nations upon the earth with perplexity, and the roaring of the sea and waves, are all to be understood properly as signes before the great and terrible Day of the Lord. So what is promised in the 28. and 29. verses of the second chap. of Joel was truely (albeit not altogether) fulfilled in the daies of Peter (even how-beit the words of the 30. and 31 verses be properly understood) and not wholly fulfill∣til the time immediately preceding the last comming of Christ.

Reply.

That the darkning of the Sun, or of the Moone properly taken (especially if supernaturall, as this here) is a signe of an eminent and imminent destruction you confesse: but that it is onely so, you deny. And were this true, I have not spoken much out of the way. But the instance you bring of the darkning of the Sun at the time of our Saviours passion, makes nothing for you. For whereas you say [it was a testimony from Heaven of Christ's innocency for conviction of the murtherers] the historie of the Gospel tels you no such thing, and interpreters are against you. Sicut enim Deus tenebris involvebat terram Aegyptum, sicetiam nunc totam Judaeam, in signum ira••i Dei, et futurae poenae, saith Pareus on the 27. chap. of Mat. at the 45. verse, that is, As God did once bring darknesse on the land of Egypt, so likewise did he now on the land of Judea, as a signe of his wrath and their ensuing punishment. So Chrysostome too, It was an undoubted signe of Gods anger, for that which they did against him. And Origen, It was a presage of the future darknesse which should over-spread the whole Jewish Nation. To which D^r. Mayer consents, and with Origen concludes from the time of the darknesse

continuance, being three houres, that the Jewish Nation should be in darknesse, till about the Evening of the world. Although then Christ's innocency may well be gathered from it, yet for ought I can finde, you goe alone in alledging it as a reason of the darknesse. And Piscator resolves the matter thus peremptorily a∣gainst you, Praeter-naturales istae trium borarum tenebrae quae totane terram occuparunt patiente Christo, partenderunt haud dubie calamitates illus quas non multò post Deus iratus buic populo immisit, quas et Christus suprà cap. 24. discipulis praedixit. Sunt enien Tenebrae sig•••••• irae Dei, ut perspicitur ex eo quò d••signum erunt adventantis Christs ad judicium, ut ipse testatur suprà cap. 24.29. Et passim in Scriptura nomine Tenebrarum calamitates significantur &c. in cap. 27. verse. 45. Mat. In which words he doth not onely say, that this darknesse was a token of those miseries, which shortly after befell the Jewert but also that the word [darknesse] in the Scripture (whether properly or improperly taken) doth every where signify calami∣ties. And in your next instance out of the 21 chap. of Luke ver. 25. you your selfe doe fay, that the signes there rehearst are all pro∣perly to be understood, as signes before the great and terrible Day of the Lord. But amongst the rest, you reckon the distresse of Na∣tions with perplexity, for a signe: whereas it is rather an effect of the signes, which shall be so extraordinary, that they shall bring men into great perplexity and feare of the things, which they shall shew to be comming on the earth. But whereas you say [that what is promised in the 28. and 29. ver. of the 2. chap. of Joel, was truely (albeit not altogether) fulfilled in the dayes of Peter (even how∣beit the words of the 30. and 31. ver. be properly understood) and not wholly fulfilled, till the time immediately preceding the last comming of Christ.] It is utterly false, as hath been already shewed: and may further thus be shewed. To wit, because the powring out of the Spirit spoken of by Joel, is to precede (or at least to accompany) the dark∣ning of the Sun and Moone, and both to precede the great and terrible Day of the Lord: whereas the darkning of the Sun at our Saviour's first comming, did precede the powring out of the Spirit; and neither of them did precede the day of his birth. For the Sun was darkened, when he was about to leave both his life and the world together. And the Spirit was not powred out, til after his ascension. And thus (besides that there was not then any unusuall

darkening of the Moone) the very different order of the accom∣plishment of these things, from that mentioned by Joel, and their not preceding our Saviour's first comming as signes thereof, doe abundantly shew the grosnesse of your interpretation.

Israel's Redemption.

Neither have I forgotten, [ 15] that the first of these prophecies was made use of by S. Peter, to stop the mouthes of such as jeer'd the A∣postles, * 1.30 when by the descent of the Holy Ghost upon them, they begun to speake with tongues: but that this prophecy was then fulfilled I deny. For when some mocking, said, These men are full of now wine, S. Peter replyd' ye men of Iudea, and all ye that dwell at Hierusalem; be this knowne unto you, and hearken to my words; for these are not 〈◊〉〈◊〉 as ye suppose, seeing it is but the third houre of the they•• but this is 〈◊〉〈◊〉 which was spoken by the Prophet Ioel. And it shall come to passe in the last dayes (saith God) I will powre out my Spirit repon all flesh. As if he had said, My brethren, these are not the effects of wine, but of the Spirit of God, which is now powred out 〈◊〉〈◊〉 the first 〈◊〉〈◊〉 of the Jews, as a pledge and assurance of that bountifull 〈…〉〈…〉 of it, which (as Joel hath said) shall one day happen to the u 1.31 whole Nation. And that this is all S^t Peter meant, it may thus appeare. First, because the chiefe and most remarkeable effect of the Spirit in the Apostles, at this time, was the gift of vongues, of which the Prophet makes no mention.

Mr. Petrie's Answer.

1. If this exception were true, it would prove, that the Apostle citeth the words impertiuently, and the Jews might have challenged him of babling: and so these out hours fight against the Apostle, and the Spirit of God, who bath registred this argument ation of the Apostle; as good and ••alid. 2. The chiefe and most remarkeable worke of the Spirit at that time, was a sound from Heaven as of a mighty rushing winde, which filled all the house, and there appeared unto them cloven tongues like as of fire, and it sate upon each of them, and they were all filled with the Holy Ghost: and this was noised abroad. Whereby it is e••i∣dent that the Apostle speaket especially not onely of the effect, (which is their speaking in strange languages) but of the cause, the powring downe of the Spirit, of which Joel speakes expressely: and therefore Peter citeth the words pertinently.

Reply.

1. That the Prophet speakes not of any whom the Spirit should endue with the gift of tongues, is so evident, that you could not deny it; and yet you dare say, [If this exception were true, it would prove, that the Apostle citeth the words impertinently.] Belike then the Apostle must be outin citing them, rather then you in shewing to what end he cited them. No, Sir, the Apostle alledgeth it very pretinently, in that he shewes by it, that the disciples spake not thus out of drunkenness, as some accused them, (and conse∣quently from an evil spirit) but by reason of the effusion of that Spirit on them, of which Joel had spoken. And therefore the mis∣take is in you, who doe very impertinently conclude from hence; that the same effusion of the Spirit, which Joel spake of was then fulfilled. For although the same Spirit may be powred out divers times, yet that powring out of it which Joel speakes of, can be ful∣filled but once: & consequently, not at our Saviour's first comming, and second comming too. And now who fights most against the Apostle, & the Spirit of God, he that understands them rightly, and endeavours to make others do so too; or he that misunderstanding them himselfe, had rather condemne them both, and draw all others into an error with him, then yeeld to the truth and here I would intreat thee, reader, to take notice, that when M^r Petrie hath little or nothing to say, he commonly breaks out into the more violent speech, thereby to disgrace what he cannot answer.

2. This part of your answer, is as much to the matter as the former. For whereas I speake of the gift of tongues, as the most remarkeable effect of the Spirit in the Apostles: you speake of the manner of the Spirits descending upon them, as the most remarke∣able worke of the Spirit. But doe you know what you say? was it not a greater worke to make the Apostles speake divers lunguages, then to cause the sound of a mighty winde, or the appearance of tongues, which were onely outward signes of the extraordinary gift, which the Spirit then wrought within them? I can hardly thinke, that any man but you will say otherwise. And by your leave, it was the Apostles speaking with other tongues, which made the Multitude come together, and at which they were con∣founded, as the 4, 5, 6, 7. ver. &c. doe shew. And not the sound of the rushing winde, that filled the house where the Apostles were

sitting, when the appearance of cloven tongues, like as of fire, came and sate upon each of them. For this was past: and S^t Peter speakes not of it, but shewes onely, that their speaking thus in divers languages, was the worke of the same Spirit, of which Joel had spoken. And your conclusion [therefore Peter citeth the words pertinently] (which I dare say, none is so likely to doubt of, as your selfe) hangs as loosely to your premises, as the premises doe to that which I have said.

Israel's Redemption.

And secondly, [ 16] because as the Prophet revealed, so he repeates the powring out of the Spirit, as a contemporary event with the wonders which shall be shewne, in the Heavens, and in the earth, before the great and terrible Day of the Lord come. Which Day can no way be referred to the first comming of Christ, when he came to save x 1.32 sinners, and not to destroy them. When he would not take upon him to be a y 1.33 Judge and Ruler over them. For then too the donation of the Spirit must have been an antecedent of his birth, of the time he lived: and not a subsequent of his death and departure, which hath no analogy with a day. It remaines then, that it is an expression of his second comming, which is called a great and terrible Day, in regard of the generall destruction which shall be brought on all Nations, that oppose themselves against the Jews at that time. For in mount Zion, and in Hierusalem (as you have heard) shall be deliverance, and in the Remnant whom the Lord shall call.

M^r Petrie's Answer.

1. Joel saith not, that the powring out of the Spirit shall not be til the great and terrible day of the Lord come, but he shewes so many things preceding the comming of our Saviour: neither may we thinke that all these things shall be fulfilled in the same juncture of time; if all be accomplished, even in sever all times, the prophecy abides true. 2. That day or time was terrible: for it is written, Act. 2.6. the multi∣tude came together and were confounded or troubled in minde, because that every man heard them in his owne language, and they were all ama••ed and marvelled; & verse 22. a man approved among you by miracles, wonders, and sigues. Whereby, it is mani∣sest that even to the sight of these Jews that time of Christ's comming was terrible, albeit his second comming shall be more terrible in regard

of the generall destruction, which shall be on all Nations, not for op∣posing themselves against the Jews (as they imagine) but for their not acknowledging God, and not obeying the Gospel of our Lord Jesus Christ. 2 Thess. 1.8.

Reply.

1. Now you tell us [that Joel saith not, that the powring of the Spirit shall not be til the great and terrible Day of the Lord come.] Nei∣ther have we said he doth; for had he said so, the Spirit could not at that time have been powred on the Apostles. But yet Joel saith that that particular powring out of the Spirit of which he speaks, is to be a figne of the neere approach of that terrible Day; and therefore cannot til that time be accomplisht. Although then we thinke not, that all the things which Joel speaks of [are to be fulfilled in the same juncture or moment of time;] yer we thinke, that they shall be all accomplisht in a very short time. But to say that one of these things shall be accomplisht in one age, and anotherin the next, or some hundreds of yeares after, and so of the rest, is to make the word of God of none effect. For Joel speakes of these things as immediately to ensue, if not to contemporate with each other: and speaks but of one powring out of the Spirit; and that also to be a forerunner of the Day of Christ's second comming: and therefore it can be but once fulfilled, and that onely in its proper season.

2. But you will make good all that you have said by and by. For the Day of our Saviou's first comming [was terrible, you say. And that because, it is written Act. 2.6. The multitude came together and were confounded, because every man heard them speake in his owne language, and they were all amazed and marvelled, and verse 22. a man approved amongst you by miracles, wonders, and signes.] And did this make him terrible? what then could make him comfortable? If to save sinners, to cast out Devils, to raise the dead, to open the eyes of the blinde, the eares of the deafe, to loose the tongues of the dumbe, the feet of the lame, to heale the lunaticke, and them that had palsies, in a word, to cure all diseases, did terrify the Jews, what could he doe to make his presence delightfull unto them? O what a terrible message the Angel came with, when he said, Behold, I bring you tydings of great joy, which shall be to all people, * 1.34 for unto you is borne this day in the City of David, a Saviour, which is Christ the Lord! O what a terrible noise was made, when a mu••i∣tude

of heavenly Spirits praised God, saying, Glory to God in the Highest, on earth peace, * 1.35 good will towards men! O what terrible doings there were, when Jesus went about all Galilee, teaching in their Synagognes, and preaching the Gospel of the Kingdom, * 1.36 and healing all manner of sicknes, and all manner of diseases among the people! O what a terrible fight it was, when so many thousands of hungry soules were fed with five loaves and two fishes! These were wonders indeed; but all things that are wonderfull, c 1.37 are not terrible, but such onely as are either punishments, or signes of punishments: otherwise though they cause amazement at the first, as surpassing the reach of natu∣rall causes, yet being intended for man's good, they occasion glad∣nesse and not feare, unlesse it be a pious feare, which well consi•••••• with joy in the Holy Ghost. For shame then recall this doctrine, and thinke not to make any one beleeve, that the sicke person will be afraid to heare of his health, or the condemned prisoner of his pardon; and til you can doe this, perswade not your selfe, that you can prove our Saviour's presence terrible in the Day of his humiliation, wherein he was approved for so many signes, miracles, and wonders, wrought onely to make men lay hold on the meanes of their eternall happines. And if the history of these things be so wonderfully pleasant unto us, what was the performance to such as saw them, and the benefit of the miracles to such as felt the vertue of them? You goe on, and say [that the time of Christ's second-com∣ming shall be more terrible then his first was. And surely the great destroyers of the earth should else have greatest cause to climbe up to the tops of the mountaines to meet him first, (if such a thing might be) as rayling Shimei was the first of al the house of Benjamin that met King David in his returne after Absoloms conspiracy; and no need at all, to call for the mountains to hide them from his pre∣sence. But you will not have that day accounted terrible in regard of a generall destruction to be brought on the Nations, for oppo∣sing the Jews, but for their not acknowledging God, and not obeying the Gospel of our Lord Jesus Christ, as it is in the 2 Thess. 1.8. and had you confirmed this by shewing, that the Nations should not at that time oppose the Jews; you had said the whole truth; but seeing you have not, and indeed could not doe this (for the prophecies following doe shew the contrary) you have affirm'd one halfe of the truth to exclude the other halfe of it. And there∣fore

you must give us leave not onely to imagine, but to beleeve, that the foresaid destruction shall be for both: that those, I say, which shall then oppose the Jews, shall be the very same which the Apostle here speakes of under another notion, and in other termes. For though Christians may not, yet faith we know shall then be very scarse amongst the Gentiles, as our Saviour hath said of them, Luk. 18. verse 8.

Israel's Redemption.

And to put it out of doubt, [ 17] that God's bringing downe of the Heathen into the valley of Jehosaphat, is meant onely of his ga∣thering them together to a battell, and consequently of a judge∣ment on the living, and on the dead: to put this out of doubt, I say, the Prophet makes it to be a concomitant of the z 1.38 Jews returne from their captivity: and in the 9, 10, 11, and 12. ver. provokes the Gentiles to prepare warre, to assemble their mighty men, and to breake their plowshares into swords, and their pruning-bookes into speares: a preparation, which as it would be fruitlesse, so doubtlesse they shall neither have time, power, or will to make, when they are summoned to receive the dreadfull Sentence of, Goe ye••cu••sed. And for my owne part, I am perswaded, that this great Army here spoken of, is the very same that shall be gathered together to the battell of that great. Day of God Almighty, by the three uncleane spirits like frogs, which S^t John saw come out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the false Prophet, Rev. 16. at the 13. ver. Of this a 1.39 destruction also speakes Zeph. in his 3 chap. at the 8. ver. Therefore waite upon 〈◊〉〈◊〉, saith the Lord, untill the day that I rise up to the prey, for my deter∣mination is to gather the Nations, that I may assemble the Kingdome, to powre upon them mine indignation, even all my fierce anger, for all the earth shall be devour'd with the fire of my jealousie: for then will I turne to the people (meaning to the Jews) a pure language, that they may all ••all upon the Name of the Lord. And at the 19. ver. Behold at that time I will undoe all that afflict thee, and I will save her that halteth, and gather her that was driven out, and I will get them praise and same in every land, where they have been put to sham••. At that time I will bring you againe, even in the time that I gather you: for I will make you a Name, and a praise among all people of the earth, when I turne backe your captivity before your eyes, saith the Lord. And yet more fully

Zech. in his 12 chap. at the 3. verse. In that Day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together a∣gainst it. In that day will I smite every horse with astonishment, and his rider with madnes, and I will open mine eyes upon the house of Judah, and will smite every horse of the people with blindnesse. In that day will I make the Governours of Judab like a hearth b 1.40 of fire among the wood, and like a torch of fire in a sheafe: and they shall devoure all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited againe in her owne place, even in Jerusalem. The Lord all shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitants of Jerusalem, doe not magnifie themselve: against Judah. In that Day shall the Lord defend the inhabitants of Jerusalem, and he that is feeble among them at that Day, shall be a David: and the house of David, shall be as God, as the Angel of the Lord before them. And in the 14. chap. at the 12. ver. This shall be the plague wherewith the Lord shall smite the people that have fought against Jerusalem: their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongues shall consume away in their mouth: and it shall come to passe in that day, the a great tumult from the Lord shall be among them, and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his c 1.41 neighbour: and Judah also shall fight at Jerusalem, and the d 1.42 wealth of all the Heathen round about shall be gathered toge∣ther, gold, and silver, and apparel in great abundance; and so shall 〈◊〉〈◊〉 the plague of the horse, of the mule, of the camel, and of the asse, and 〈◊〉〈◊〉 all the beasts that shall be in these tents, as this plague. And in th•• 38. and 39. chap. of Ezek. the same Army is foretold, under t•••• names of Gog and Magog.

M^r Petrie's Answer.

1. That these words are not meaned of the temporall Monarchy after Christ's comming, it may be learned by the paralleld text where it is sait•• And for my owne part I am perswaded that this great Army he•• spoken of, is the very same that shall be gathered together to the battle of the great Day of God Almighty by the three unclear•• spirits like frogs, which St. Iohn saw come out of the mouth o•• the Dragon, and out of the mouth of the false Prophet; Rev. 1••.13. If he be perswaded, that this is the same battle, he might like••••••••

be perswaded, that the text of Joel 3. is not after the comming of Christ; nor immediately at his comming, for that battle is in the time of the sixt vial, after which follows another vial and time of trouble mentioned in the rest of that chap. of the Revel.

2. We may be perswaded that the gathering of the Nations Joel 3.2. is not to be understood of a battle after the comming or at the comming of Christ, if we consider the words of the first verse. for behold in these dayes and in that time &c. He knitteth this chap. with the preceding, and shewes the contents of both to be at the same time: which is not any particular yeare or age, but comprehends the whole deliverance of Israel or people of God, which was begun, when the captive Jews were brought from Babylon, and continues til Christ's second comming, as if the Pro∣phet had said, When the Lord shall deliver his people, it shall not be a short and moment any deliverance, but this protection shall continue til he have avenged him of all the enemies of his Church. As for the Name of the valley of Jehoshaphat, there is no necessity to understand thereby the valley of blessing, 2 Chro. 20.26. seeing that valley never hath this name in the Scripture: neither is it possible that all the Nations of the world can conveen in that place: but the name may rather be taken ap∣pellatively for the valley of God's judgement, as the Hebrew word imports, and the words following allude thereunto: whereby the Prophet teacheth us to consider the etymologie of the Name: and neverthelesse he would have us to consider the gracious deliverance of Jehoshaphat, that he will as certainly deliver his people in all ages, as he did Jehoshaphat. And this is a more glorious trophee, then if any one Nation were kept a thou∣sand yeares in worldly prosperity.

Reply.

1. My words doe shew, that this prophecy of Joel, cannot be meant of the time of Christ's Judging the dead (when they shall be all called out of their graves) as it is commonly expounded; and that because it speakes of the gathering together of a great Army against the Jews; but not after Christ's comming (which opinion you falsely attribute to me) although against his comming, as the parallel prophecy Rev. 16. at the 12, 13, 14. ver. doth shew, for that Army is to be gathered into Armageddon in the time of the sixth vial, and to be destroy'd at the powring out of the seventh vial, by our Saviour and his Heavenly Host, as the 15. ver. of the same chap. and the latter part of the 19. chap. of the Rev. from ver. the 11. &c. doe plainly declare.

2. That which you here begin with was the ground of the former part of your answer, but on what ground I know not; for I deny that this prophecy doth speake of a battle after Christ's comming, albeit I doe affirme, that our Saviour's comming shall be when this great Army is gathered together against the Jews as ready to destroy them. And your shewing the coherence of this chapter with the precedent, doth make more against you then you are aware of, for it is remarkeable, that you rightly conclude from hence, [that the Prophet shewes the contents which I have urged out of both (being in the Hebrew all in one chapter) to be at the same time.] And yet you say presently after [that this same time is not any par∣ticular yeare or age, but comprehends all the time from the Jews returne from Babylon to the second comming of Christ] which is as if you had said, This particular time, is not a particular time, but many par∣ticular times; yea thousands of particular times. This same time, is not the same time, but more then the same time: yea as much more then the same time, as is from the Jews returne from Babylon to this same time. For the text in the originall points emphatically to one particular time, as the seperate pronounes (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) subjoyn'd to their substantives with the praefix 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doe shew. So that it is as if the Prophet had said, In those selfe same dayes, and in that very time, in which I shall bring againe the captivity of Judah and Jerusalem, I will also gather all Nations, &c. And besides, how I pray can the signes, that are to be shewed more often then any man knows: or in any part of so large a time as you speake of (all which your exposition grants) foreshew the neernesse of the terrible Day of the Lord? which yet is the onely end of the won∣ders, that Joel saith shall be shewed, in the Heavens and in the earth at that time. For our Saviour Mat. 24. Luk, 21. speaks of the same darkening of the Sun and Moone that the Prophet doth: and if his word may be taken, these signes shall as infallibly shew the neere approach of his second comming, as the shooting forth of the leaves of the figgtree doth shew that the summer is nigh at hand. And thus the emphasis of the Hebrew text, and our Savi∣our's intimation of the true extent of the time betwixt these signes and his appearing (the accomplishment of which signes you con∣fesse to be at the time of the deliverance which the Prophet fore∣tels) doth both discover how notoriously false your exposition of the [same time] is. And therefore the sense which you by this means

would thrust upon the prophet must needs be your owne like∣wise, and not the Prophet's. For the Prophet speakes here but of one Army, and the parallel prophecy Rev. 16. speakes but of one Army, and Ezek. who foreshewes the same battle, speakes but of one Army, and they all say that the Iews onely are to be opposed by this Army, and that a sudden destruction shall come on this Army; and consequently the deliverance here spoken of, is to be short and sudden, and the people to be delivered by it, are the Jews: And so here is nothing at all touching God's special prote∣ction of his Church in all ages, or of many deliverances, but here is an extraordinary Judgement foreshewing the dreadfull over∣throw and downefall of all the enemies of the Jews, and the then faithfull Christians. And as concerning the place where this Army is to be gathered together, this is chiefely to be taken notice of, that the prophecy speaking but of one Army, it can be meant but of one place, and that to be in the land of Judea, whither the Nations shall come up against the Jews shortly upon their returne, as the valley of Jehoshaphat here doth intimate, and Ezek. doth plainly declare. Neither is the doubt you bring, about the possibi∣lity of so many Nations meeting together in one place, of any con∣sequence; For it is not usuall for a people wholly to leave their owne countrey when they invade their enemies land (for that were the ready way to lose their owne land and to starve them∣selves) but to send forth such a strength, as they may well raise and maintaine, and the Prophet here calls for their men of war, and their mighty men; but not for all the men of these Nations, much lesse for all the people of these Nations: and who knows not, that many hundred thousands may against the time of a battle be drawne together within the space of a few miles? and at once to overthrow so mighty an Army as the Prophets speake of, and thereupon to make all that are left of the Nations willing∣ly to submit themselves as tributaries to the Jews; and to settle not onely one Nation, but the whole world in a godly peace and prosperity for a thousand yeares after, will doubtlesse set forth the Justice, mercy, and power of God in a more glorious and won∣derfull manner, then all the victories of Christians or Protestants put together, can doe. Yea it will even abolish the memory of all the miraculous victories and benefits, which God hath wrought

for the Jews themselves, since the time, that they grew up into a Nation. And yet you feare not to say, that this generall and ex∣traordinary deliverance, and exemption from future calamities, will not so much declare Gods glory, as their particular delive∣rances in former ages doe.

Israel's Redemption.

Now how can wee forsake the literal interpretation of these prophecies, [ 18] if we doe but consider that the Jews are here distin∣guished from all other Nations, of which we Gentiles who are now converted, were then a part; and are by this name in the writings of the Evangelists and Apostles still distingushed from them? If we consider what grosse absurdities would follow from the tropical construction of these or the like propheticall revela∣tions, wherein the event of things, is so plainly and distinctly at∣tributed to the Jews, who I am sure, did never since the prophets dayes returne from any captivity, with such an high hand, and with such a wonderfull victory over their enemies as is here fore∣told. And as for the Church that now is, let the lamentable ex∣perience of all ages witnesse, whether she hath not been more often crown'd with Martyrdom, then victory: whether the blood-thirsty Mahometan hath not gotten much ground upon her. Yea whether He who claimes to be her Head, hath not and doth not, most of all waste and devoure her. According as it is written of him in the 13. of the Rev. at the 11. ver. And therefore these pro∣phecies can have no relation to the times of the Gentiles: nor so much to the time of the Maccabees, as Cornelious a Lapide endea∣vours to make these of Zechariah, to have for neither were their enemies smitten with such plagues, nor brought into such sub∣jection, as is here foretold: neither was the house of David then so highly exalted, as is here promised; and Judas and his brethren, who did then beare the chiefest sway, were not of the Tribe of Ju∣dah, but of Levi; neither was the wealth of all the Heathen round about then gathered together: neither did the Lord then e 1.43 descend and all the Saints with him. Unlesse we will say (as our Commen∣tatour doth) that this was fulfilled, when the five comely men up∣on horses appeared unto the enemies from Heaven, as 'tis in the 2. of the Maccab. the 10. chap. at the 29. and 30. ver. Which ap∣parition doth as well expound these words, as he doth that other

prophecy of Zephaniah, by which he would have us to understand, God's calling the Gentiles to repentance by the preaching of the Gospel, when as the text saith plainly, that God's determination is to gather the Nations, and to assemble the Kingdoms, that he may powre upon them his indignation, even all his ee 1.44 fierce anger.

M^r Petrie's Answer.

1. We forsake not the literal interpretation of these prophecies: for that is the literall interpretation, which is principally intended, whether it be proper or figurative; but we forsake that restricted interpretation, as onely belonging to a temporall Monarchy of the Jews.

2. The Jews are not to be understood (in these promises) in way of opposition to all Nations: for then all other men without exception shall be consumed in the valley of Jehoshaphat: but the Jews and Israel are to be exponed of the elect people of God, according to the fift rule mentioned before, and the Gentiles are all the enemies of the Church. And the faithfull are called Jews not onely typically, but likewise for the speciall comfort of the Jews, because they were hated of all Nations every where: which might have been unto them occasion of despaire: and therefore the Lord saith unto them to this purpose, How many or great soever your ene∣mies shall be, I will judge them. And for the same are the Jews oft na∣med in the promises of the new Testament, to shew their particular interest in the Kirke of Christ, notwithstanding their unworthinesse and con∣tempt of the Gospel at the first preaching thereof. Now if the prophecies be exponed this way (as they must be) of beleevers whether Jews or Gen∣tiles: and their enemies whatsoever, the enemies of the faith in any age, none of these absurdities shall follow which are rehearsed here as in a catalogue.

Reply.

1. You doe not onely forsake the literal sense, which as it is opposed to a figurative is alwayes meant of a proper sense (and is by Divines commonly used for this, where no other sense is men∣tioned) but in forsaking this sense, you forsake also the sense prin∣cipally intended in these prophecies: And that it is not a [restricted interpretation] which understands prophecies onely of what, and of whom they speake: but that is a loose and licentious interpre∣tation, which understands them of what, and of whom they speake not.

2. The onely reason that you bring to prove, that in these pro∣phecies

the Jews are not to be taken by way of opposition to all other Nations, is, [because then without exception all other men should be consum'd in the valley of Jehoshaphat,] But though God saith in the prophecy, I will gather all Nations &c. yet he saith not, I will gather all of all Nations, and consequently it is to be understood onely of some of every one of these Nations, and not of all the men of all these Nations, as the words in the 9. ver. of the same chap. and the parallell prophecy of Ezek. chap. 38. doe shew. And some few of these also are to escape, as we may see Isa. 66. ver. 19, 20. And so we have no need to seeke out a figurative sense to solve this argument, although it be your chiefest drift to make us doe it. And therefore had rather take paines to obscure, what is plainly delivered, then to open what is doubtfully spoken, as by your words following we may perceive. For [if these prophecies, say you, be expounded of beleevers, whether Jews or Gentiles, then none of these absurdities shall follow which are here rehearst] and so you take them in this figurative sense without any other warrant for it, but your (sic volo, or) so it must be: for testimony from Scripture you can bring none. And the reason you alledge to shew why the faithfull are called Jews, is a very strange one. For [they are so called, you say, for the speciall comfort of the Jews, because they were hated of all Nations every where, which might have been unto them an occasion of despaire.] But what likely-hood is there that the Apostles (who try'd all wayes and meanes to winne the Gentiles unto, and to confirme them in the faith) would call them by that Name which, you say, was so odious unto them? and what com∣fort could it be to the Jews, (yea what readier way could there be to make them distrust the truth of the Gospel, then) to con∣ceive that their Name, and the prophecies delivered in their Name, did belong to others, and not to their owne Nation? yet that which you add presently after [that the Lord saith unto them, How many or great so ever your enemies shall be, I will judge them] was in∣deed an effectuall remedy to keepe them from despairing of God's mercy, and their future deliverance; and consequently too from acknowledging the figurative sense of these prophecies, or of the words [Jews, Israel &c.] And whereas you say further, [And for the same are the Jews oft named in the promises of the new Testament, to shew their particular interest in the Church of Christ &c.] you here∣in

contradict what you say before, that the Jews and Israel are to be exponed of the elect people of God. For if they are thus to be ex∣poned, they are not to be taken properly for the Jews as here you affirme (and in which exception onely they doe shew the Jews particular interest in the Church of God.) And if these words are used both properly and improperly in the new Testament, I pray tell us how we shall know, when and where, they are to be taken properly, and literally, and when, and where improperly, and figuratively. But 'tis time to leave this wavering discourse, and to survey your answers to the objections you alledge out of my fomer words.

The first objection.

The Jews did never since the Prophets dayes returne from any captivity with such an high hand, and with such a wonderfull victory over their enemies, as is here prophecied.

M^r Petrie's Answer.

Neither ever shall they returne in such a manner, if ye understand a worldly and civil pompe: for these promises cannot be understood (as I have said) of any one exploit, nor of any age. The promises of God are more glorious and more large.

Reply.

But these prophecies, as I have prov'd, may and must be pro∣perly understood: and may and must be accomplisht in one age, and in lesse then one age too. And doubtlesse these Prophets [yea] is of more weight, then your [nay.] Neither will these promises of God be the lesse, but the more glorious, for being fulfilled in so short a time. For is it not more glory for a King to subdue his ene∣mies speedily then to be a long time about it?

The second objection.

As for the Church that now is let the lamentable experience of all ages witnesse, whether she hath not been more often crown'd with martyrdome, then victory.

M^r Petrie's Answer.

This is as bad an opposition as the former: for Christ in suffering did triumph over his enemies, Col. 2.15. and martyrdome is victory, Rom. 8.37. In all these things we are more then conquerours. Spiritual victory consists with bodily suffering. Next, albeit the Church were oftner crown'd with martyrdom then victory, yet in severall ages she hath been

crown'd with glorious victory, and her full glorification is a comming, and her enemies have been and shall be smitten, and brought into sub∣jection; and the house of David is exalted in the person of Christ, and his members, and all the wealth of the Nations hath been employ'd or shall be imploy'd for the use of the faithfull (albeit not in any particular yeare or age) and the Lord shall descend and the Saints shall be with him.

Reply.

To this objection, which saith that the Church of the Gentiles hath not been thus victorious, and by consequence is not spoken of in these prophecies, you answer, [that Christ in suffering did triumph. And martyrdom is victory; and next, that albeit the Church were oftner crown'd with martyrdom then victory, yet she hath been crown'd with glorious victory.] So that as before by the Jews and Israel you understood the Gentiles, to avoyd the force of that rea∣son; so here for the like end, you would willingly put a figurative sense too upon the victory mentioned in the prophecies: but it may not be; for these prophecies doe not foreshew the death and affliction of God's people by their enemies (as it is in persecution and martyrdom) but their great deliverance, and their enemies wonderfull destruction. Yea such a destruction as never yet hap∣pened to the enemies of God's Church, either Jewish or Christian. And therefore as your spiritual conquering is very impertinently inferr'd, so no glorious outward & bodily victory that the Church of the Gentiles hath had, will match with this that the Prophets speake of, nor indeed all that she hath had. To my next reasons which shew that these prophecies of Zecha. were not fulfilled in the times of the Maccabees, as Cornelious a Lapide expounds them, you say nothing: but huddle them up together with that which you have said touching the Church of the Gentiles. For [the house of David, you say, is exalted in the person of Christ and his members; and all the wealth of the Nations hath been employed, or shall be employed for the use of the faithfull (albeit not in any particular yeare or age) and the Lord shall descend and all the Saints shall be with him.] But by the house of David is meant the linage of David that are in captivi∣ty (as by its being opposed to the tents of Judah it is manifest:) and as the faithfull Gentiles are not of the linage of David, so though Christ be descended of David as touching his humane nature;

yet he is not in captivity, but in Heaven; there to abide, til the time of this deliverance of his brethren according to the flesh. And so your exposition of the [house of David] wholly failes; for though the faithfull in generall are cal'd in Scripture the seed of Abraham, yet neither Gentiles nor Jews are in this respect cal'd the house or seede of David. And what made you take the wealth of the Nations in a proper sense, when as you take all that is spoken of in the prophecies besides this, in a figurative sense? doubtlesse had it been the wealth of the Jews, you would have so expounded it as well as you did their houses, Vineyards, and gardens in the 9. of Amos at the 14. ver. But though you doe not so expound it, yet you understand the text of such heathen onely upon whom Gods Name is not cal'd: and by your words too, you seeme to conceive that you have a better title to their wealth then they themselves, which would be a hard matter for you to prove. And that you may not thinke you have any interest in it by reason of this prophecy, you must know that the gathering together of the wealth spoken of in Zech. is against the time when the Lord shall descend, and all the Saints with him. Which being at the time of the victory there foretold, shewes your application of this prophecy to the spirituall and corporal victories of the faithfull Gentiles, to be a meere wresting of the Scriptures.

Israel's Redemption.

And if this be not to cry, Peace, peace; when there is no peace. [ 19] If this be not, to call evil good, and good evil; to put darkenesse for light, and light for darkenesse; bitter for sweet, and sweet for bitter; What is?

M^r Petrie's Answer.

This is a pitifull exclamation, if it were true, but exclamations are not alwaies victorious. When we teach it shall be well unto the children of God, and there is no peace unto the wicked: and set your hearts on things above, and not on things on earth; is this to cry peace, when there is no peace, or to call good evil? or is it not rather to put darke∣nes for light, when spirituall promises are restrained to a temporal prospe∣rity of a carnal people? and when God teacheth faith by sense, that because we cannot understand heavenly things til he insinuate them into our affections by pleasing and knowne things, should we thinke that God hath no higher sense in these promises? All the earth belongeth unto

Christ, and in the midst of Scythia some have liv'd happily, even more happily then many have done in Judea. The promises then are not tied to Judea but belong unto all them who are mentioned Joh. 11.51. he prophecied, that Jesus should die for that Nation, and not for that Nation onely, but that also he should gather together in one the children of God that were scattered abroad, that is, through the world, as the same Apostle expones himselfe, 1 Joh. 2.2. But it may be, that this exclamation was made against the conjecture of Cornelius a Lapide; then he should distinguish the persons.

Reply.

Having spent your store and your stomack so vainly, that any one may perceive your wilfull mistake, you are forc't in the close, to shift it off with this pitifull excuse: [but it may be that this ex∣clamation was mape against the conjecture of Cornelius à Lapide; then he should distinguish the persons.] How? it may be? and he should distinguish the persons? Surely there is no other Commentatour spoken of; and almost a whole page is spent to shew, that he is out in his exposition of the Prophecies of Zech. which I have re∣hearst, and so contrary to the true meaning of the Prophecie, which I have alledg'd out of Zeph. that he interprets, the pou∣ring out of Gods fierce anger on the Nations: of his great mercy in sending the Gospel to be preach't unto them: upon which ground∣lesse exposition, I have inferr'd the words you are so much offen∣ded with. And it may be you had more reason to be so, then you will be knowne of, however (in stead of confirming that ex∣position, which perhaps you may too much favour) you take oc∣casion to tell us how conscionably you dispence the word of God. And may we believe you? what made you then so scornfully to call that remnant of the Jewes, whose temporall prosperity the Prophets have so frequently foretold, [a carnall people?] when as God himselfe saith of them: I will bring it health and cure, and I will cure them, and I will reveale unto them abundance of peace and truth: and againe, I will put my feare into their hearts, that they shall not depart from me: and the remnant of Israel shall not doe iniquity, nor speake lies, &c. Yea, the regeneration of their persons, is almost as often foretold, as the restauration of their Land, their deliverance from captivity, or their Lord-ship over other Nations. And when you call them [carnall] whom

God so oft calls spirituall, yea, spirituall in a farre greater mea∣sure then we Gentiles are, doe you not put evill for good, darknesse for light, and bitter for sweet? And to what purpose doe you tell us [that some have liv'd more happily in the midst of Scythia, then many have done in Judea?] Doth this prove that these Prophecies shall not be historically fulfill'd? or that when they are fulfill'd, the Jewes shall not live so happily in Judea, as the Nations shall in o∣ther Countries? And it is to as much purpose, that you tell us out of the 11. ch. of John at the 31. ver. that Caiaphas prophecied, that Christ should die for the Jewes, and not for them onely, but that he should gather together in one the children of God, that were scattered abroad through the world, for doth any one de∣ny this? or doth this prove, that the Prophecies touching the Jewes, are not to be understood of the Jewes? doubtlesse it doth rather prove, that they can be no otherwise understood, see∣ing the Jewes cannot be made partakers of the benefits of Christs death, till they be call'd out of the darknesse of unbeliefe (in which they have liv'd so many hundred yeares) into the light of the glorious Gospel of Christ, by the effectuall working of Gods Spirit in them, as the Prophets have said.

Israel's Redemption.

But enough of the perplexity which shall happen to other Na∣tions when the Jewes returne. Now againe of their returne, [ 20] and of the prosperity which shall then happen to themselves. And it shall come to passe in that day (saith Isa. chap. 11. ver. 11. &c.) that the Lord shall set his hand againe the second time, to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Paphros, and from Cush, and from Elam, and from Shi∣nar, and from Hamath, and from the Islands of the Sea: and he shall set up an Ensigne for the Nations, and shall assemble the out-casts of Israel, and f 1.45 gather together the dispersed of Judah from the foure corners of the Earth: the envy of Ephraim shall depart, and the ad∣versaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vexe Ephraim: and the Lord shall utterly destroy the tongue of the Egyptian Sea, and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streames, and make men goe over dry-shod, and there shall be an high-way for the ren∣nant of his people, which shall be left, from Assyria g 1.46 like as it

was to Israel, in the day that he came up out of the land of Egypt. You see here that the Prophet speakes plainly of a miraculous recovery of Gods people: of the recovery, I say, of Judah, not from B••bylon, but from the foure h 1.47 corners of the Earth: and together with Ephraim, with the ten Tribes from Assyria, which as i 1.48 yet never came back, and therefore this is not yet ful∣fil'd.

M^r Petrie's Answer.

1. There is no mention of returning here, but of recovering of the rem∣nant of his people. 2. Who be these his people? Looke the tenth verse, In that day there shall be a roote of Jesse, which shall stand for an Ensigne of the people: to it shall the Gentiles seeke, and his rest shall be glorious: And behold how the Apostles expones these words, Rom. 15.12. Esaias saith, there shall be a root of Jesse, and he that shall rise to reigne over the Gentiles, in him shall the Gentiles trust. Now whereas the Apostle expones his people to be the Gen∣tiles, may they not be ashamed, who will underst and onely the Jewes? so that there is meaned the recovery of Gods people, or the Gentiles from Assyria, Egypt, or wheresoever they be.

Reply.

1. There is mention of recovering the remnant of his people from Assyria, Egypt, Paphros, Cush, Elam, Shinar, Hamath, and the Islands of the Sea, and of smiting the River, that men may goe over dry-shod, and of a high-way, for the remnant of his people that shall be left, from Assyria, like as it was to Israel in the day that he came up out of the Land of Egypt. And how much doth this recovering dif∣fer from a returning?

2. Who the people be that are meant in this Prophecie, the words Israel, Judah, and Ephraim doe shew, and not the tenth verse where the Gentiles are mention'd. For why should those things which concerne the Jewes here, be understood of the Gen∣tiles, which are onely mentioned by the by as it were; rather then that which is said of the Gentiles, be understood of the Jewes, of whom so much is spoken in this Chapter? And where have you learned to take Judah, and Ephraim, or Israel for the Gentiles? Surely the Apostle expounds not the Jewes by the Gentiles, nor the Gentiles by the Jewes, but rehearseth the 10. ver. of this chap∣ter, to shew that Christ was to bring salvation to the Gentiles, as

well as unto the Jewes (and this Prophecie of the Gentiles being mixt with that which concernes the Redemption of the Jewes, is more likely to be meant of the coming in of the fulnesse of the Gentiles at Christs next appearing, then of the comming in of the substituted part of the Gentiles, in the time of the Jewes blind∣nesse.) And therefore seeing God hath made mention of the Gen∣tiles by name, in those Prophecies which concerne them; and of the Jewes by name in those which concerne them: it behoves us to give to the Jew, the Prophecies that beare the Image and super∣scription of the Jewes: and to the Gentile those which beare the Image and superscription of the Gentiles: and not so needlessely, so irrationally, and so unjustly to give unto the Gentiles, all that belongs unto the Jewes. Whereas then the Apostle quotes this Prophecie out of Isaias, onely as a testimony to prove, that Christ came as well for the good of the Gentiles as the Jewes: if you had any regard of what you say, you would never have cal'd it an ex∣position: nor have publish't it to the world as a rule to interpret the Prophecies, which concerne the Jewes, of the Gentiles. The objections which you have alledg'd against your selfe out of the foresaid Prophecie, are these.

The first objection.

It is said, He shall assemble the out-casts of Israel, and the disper∣sed of Judah.

M^r Petrie's Answer.

The Gospel (which is Christs Standard) hath been preached unto them, Jam. 1.1. and so their assembling is into the bosome of the Church.

Reply.

And so you separate these words from the rest of the Prophe∣cie, and apply them to the calling of the Jewes at the first preach∣ing of the Gospel, of purpose to delude the Reader; for the Prophecie speakes of their returne into their owne Countrey, and not at all of the preaching of the Gospel unto them in other Countries, as any one may perceive. And yet although the Gos∣pel was in the first dayes thereof preach't to the Jewes scattered abroad, what effect had it amongst them? surely St. Paul Act. 13. ver. 45, 46. and in the 1 Thess. 2. ver. 14, 15, 16. doth testifie, that

such was their malice against the Apostles for preaching of it, that they laboured all they could, to raise up enemies against them, thereby to hinder the growth of the Gospel, not onely a∣mongst their owne Nation, but amongst the Gentiles also: so that even in this sense, Israel and Judah, the twelve Tribes are not yet assembled. And it is observable how palpably you here con∣tradict your former words, for here you expound Israel and Ju∣dah properly of the Iewes onely, as your quoting of the first chap. and first ver. of the Epistle of St. James doth shew, and yet in the second part of your Answer you tell us, that both the Prophet and St. Paul doe expound [his people] to be the Gentiles.

The second objection.

It is said, the envie of Ephraim shall depart, and the adversaries of Judah shall be cut off, &c.

Mr. Petrie's Answer.

1. The meaning is, whereas there had been contentions twixt the Tribes one against another, and both against the Gentiles, and Gen∣tiles against them both: under Christ shall be an end of that malice.

2. In the citation of this Prophecie the 14. ver. is omitted, because they cannot see, how it can be verified of the peaceable Kingdome, which they imagine: but seeing the words preceding and the words following containe one and the same Prophecy, and these words in the middle part cannot be exponed of that Monarchy, it is evident, that no part of this Prophecie can be understood of that Monarchy, but the meaning is plaine, if they be exponed of the Christian Church, thus, The Apostles flee, that is, quickly preach unto other Nations, and brought them in a short space unto the obedience of Christ: not going in troopes from Pro∣vince to Province, but at the same time they went one by one into severall Nations.

3. This ver. being omitted, the 15. ver. is quoted, and out of it they doe imagine, that a way shall be made for the Jewes through the Sea, and all floods shall be dried up before them. But if these words shall be exponed properly, what kind of Miracle shall that be? shall the Jewes who are scattered into all the corners of the Earth, have a dry passage through every river? and the Egyptian, or Red-sea be destroy'd? Or is it not rather in a spirituall sense, that the Lord will remove all im∣pediments, which may hinder the course of the Gospel: and he hath open∣ed a way into that Kingdome of Heaven, from which we were exiled in

Adam, and spirituall Pharaoh is drowned, or destroyed in the Red-sea or bloudy death of Christ; and by a mighty wind of preaching, the Lord hath made his power knowne every where, even as sensibly, as when be brought Israel out of Egypt.

Reply.

1. In this first part of your answer, you say, [that whereas there had been contentions, twixt the Tribes one against another, and both against the Gentiles, and the Gentiles against them both, under Christ shall be an end of that malice.] All which is very true, and here the Reader may see you at once confesse, all that we affirme: for you take Ephraim and Judah properly, and affirme, that they are againe to be united under Christ; and not onely one with another, but with the Gentiles too, all malice being laid aside. And is not this to say with us, that it is not yet fulfill'd? for can you prove that the twelve Tribes are already converted, and uni∣ted? or that all malice is at an end twixt Jewes and Gentiles? certainly you cannot, and what need we then any further wit∣nesse? for (habemus confitentem reum) your owne mouth hath con∣demned you, and quitted us.

2. This part of your answer hath no relation to the objection, but is a quarrell against us for omitting the 14. ver. in the citation of this Prophecie, which we did you say [because we saw that it could not be verified of the peaceable Kingdome which wee imagine.] But this Kingdome is plainly held out unto all in the word of God, and is not the fruit of our imagination, which is nothing worth but as it is enlightned from hence. And though the 14. ver. will not consist with the peace of this Kingdome, yet it will very well consist with the returne of the Iewes before this Kingdome, who in their passage to their Land may have many particular victories over their Enemies, as well in this returne, as in that out of Egypt onely; and this is all that the 14. ver. doth shew, with which the verses preceding and following speaking onely of their re∣turne (and alledgd to shew their returne) doe better agree then with the Apostles preaching of the Gospel to severall Nations, whereof there is not a word spoken in this verse, nor in any other that I have alledg'd: and seeing you have interpreted Judah and Ephraim in the 13. ver. of the Iewes in opposition to the Gentiles, h•••• could you expound the 14. verse where the same persons are

meant of the Apostles? or understand by their spoyling them of the East, the preaching of the Gospel?

3. That the tongue of the Egyptian sea shall be utterly de∣stroyed, and the river give a passage to the Iewes (as Iordan did in time past) is the expresse word of God in this chapter, and is the hand of the Lord shortned, thinke you, that he cannot doe such Miracles now, as he did heretofore? or is his mind changed, that he will not doe what he hath said? or hath he forgotten what he spake by the Prophets so long agoe? I know you dare not affirme ought of this, and yet surely some such impious thought doth seeme to be the best ground that you have, for the strange metamorphosis that you make of this Prophecie, by your mysticall application of it: For [what kind of Miracle say you, shall that be? shall the Jewes who are scattered into all corners of the Earth, have a dry passage through every river? and the Egyptian or Red-sea be dryed up?] But you forget your selfe, for the text saith [River] not [Rivers] and the [the River] is in the Scripture by way of excellency put for Euphrates, and yet admit it were in the Text, as you say; it were but the reiteration of the same Miracle, and cannot God as well make all rivers yield them a drie passage as any one river? hath he power to doe it once, and hath he not power to doe it againe? yea as oft as he pleaseth? or can he not doe greater Miracles then any here foretold? or then any that he hath hitherto done? Why then should your Faith straine thus at a gnat, at the drying up of a river, or the destroying of the tongue of the Egyptian Sea; when as it can so easily swallow a Camel, in destroying the plaine history of Gods word, by incredible alle∣gories, and incongruous interpretations?

Israel's Redemption.

Such another Prophecie is that of Ezek. [ 21] in his 37. chap. at the 19. ver. Thus saith the Lord God, I will take the stick of Joseph, which is in the hand of Ephraim, and the Tribes of Israel his fellowes, and will put them with him, even with the stick of Judah, and make them one stick in my hand, and at the 21. ver. Behold, I will take the children of Israel from among the Heathen whither they be gone, and will gather them on every side, and will bring them into their own Land: and I will make them one Nation in the Land upon the Moun∣taines of Israel, and one King shall be King to them all; and they

shall be no more two Nations, neither shall they be divided into two King∣domes any more at all, neither shall they defile themselves any more with their Idols, nor with their detestable things, nor with any of their trans∣gressions: but I will fave them out of all their dwelling places, wherein they have sinned and will cleanse them: for they shall be my people, and I will be their God. And, in Hosea, 1. ver. 10. Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor num∣bred, and it shall come to passe that in the place where it was said unto them, Ye are not my people, there it shall be said, Ye k 1.49 are the Sons of the living God. Then shall the children of Judah, and the children of Israel be gathered together, and appoint themselves one Head, and they shall come up out of the land, for great shall be the Day of Jezreel. In both which Prophecies the Lord hath promised, that the Jews shall a∣gaine live under one King onely (as they had done before the divi∣sion of the Tribe••) and that in their owne land too, which hath not been yet performed, and therefore the time of these Prophecies is yet to come.

M^r Petrie's Answer.

1. The like Prophecy is likewise exponed: but for further clearing of these I add. That of Ezek. 37. is exponed by Christ Joh. 10.14.16. I am the good Shepherd and know my sheepe—and other sheepe I have which are not of this fold: them also I must bring, and they shall heare my voice, and there shall be one fold and one Shepherd. Where you see that Christ is the Shepherd (and by consequence the King too, unlesse they will understand the 24. ver. of Ezek. 37. of two different persons) and the people over whom he reigneth are his sheepe, not onely of the Jews, but of another fold, whom Christ bringeth into the same fold, that is, into the same Church. 2. The same words speaking of Christ and calling him David and King and Shepherd, shew that they must be spiri∣tually understood. 3. The 25. ver. may be more easily understood in the spiritual then earthly sense, to wit, the land that I have given unto Jacob, and they shall dwel therein for ever, and my servant shall be their Prince for ever: for that land was not given unto Jacob, nei∣ther doe the Millenaries say, that the Jews shall dwel for ever in Jeru∣salem, but for a 1000 yeares, and then Christ's Kingdom shall cease. But expone that one word [land] typically for the thing typified thereby, and all the other words goe currently, even to the end of the chap. as we see the Apostle expones the 27. ver. of the Corinthians as a part of these

people. 2. Cor. 6.16. Now seeing certainly Christ is the King and Shep∣herd, and the people are the Jewes and Gentiles, who were strangely divided, but now are one Church by faith in Christ, therefore the peo∣ple of Israel and Ephraim (who after the division were alwaies idola∣trous) may well be exponed typically for the Gentiles, and so the union is easily understood, which otherwise very hardly or scarcely can be concei∣ved, seeing now through many ages Ephraimites are not knowne in any part of the earth. As for that text of Hosea, it is exponed of the Gen∣tiles Rom. 9.25.26. and therefore the Prophet changeth the word Israel into Jezreel, that is, the seed of God; signifying that the time wherein the Lord shall gather his seed or the faithfull in all Nations from the bon∣dage of the Devil, shall be very great and wonderful to all the world.

Reply.

1. Surely your further clearing is no other then a further clouding, as the very reading of this prophecy, and that which our Saviour hath said, Joh. 10. ver. 14 and 16. is of it selfe sufficient to discover. For Ezek. speaks of uniting the Jews together under one King in their owne land, and our Saviour speaks of uniting the Jews and Gentiles into one Church, after a certaine number of elect Gentiles should be cald. Other sheepe, saith he, I have which are not of this fold, (that is, other elect servants which are not of this Nation) them also I must bring, and there shall be one fold and one Shepherd. Where it is to be noted by the words [them also I must bring] that he speaks onely of such elect Gentiles as were to be cald before the Jews and Gentiles should make one sheepfold, and not after they were one sheepfold. For when they are all brought, then it is, that there shall be one sheepfold, and not while they are bringing. No, the words of our Saviour Mat. 21. at the 43. ver. will not admit of such a meaning, for The Kingdom of God, saith he, shall be taken from you, and given to a Nation bringing forth the fruit thereof. Whereby it is evident, that the [Other sheepe] he speaks of in the 10 chap. of St. Iohn, should be brought to the faith, when the Nation of the Iewes should be deprived of the meanes of salvation: and consequently when it could not possibly be one Church. And therefore in saying that the Iewes and Gentiles are at this time one sheepfold, you con∣tradict our Saviour, and affirme that the Iewes are now saved with∣out the ordinary meanes of salvation: For this they have not, but shall have it when the time comes, in which the Jews and Gentiles

shall be one sheepfold. And then also the Jews shall be one King∣dom agane in their owne land, and Christ shall reigne over both Jews and Gentiles together. And thus our Saviour's words doe nei∣ther expound Ezek. prophecy, nor shew that the Jews and Gentiles are now one sheepfold. But rather point out the time when Ezek. prophecy shal be fulfilled, to wit, when the Jews and Gentiles shal be one fold under one Shepheard. So much have you mist your aime in alledging these propheticall words of Christ.

2. The words, David, King and Shepheard, will no more prove that the temporal prophecies (or temporal part of the prophecies) in which they are used, are to be spiritually and figuratively under∣stood, then Gods words to David, Thou shalt feed my people Israel 2 Sam. 5. ver. 2. will prove, that David's Kingdom was not a tem∣poral Kingdom; nor he a temporal King. Or then David's owne words of his people, But these sheep what have they done? will prove that the whole Kingdom of the Jews were all faithfull persons.

3. Being conscious, that all which you have said before, to make men take these prophecies in a mysticall sense will nought availe you, if the word [land] in the prophecies should be properly under∣stood, of the land of Canaan; you now endeavour to perswade them to take this figuratively also, and your first reason to induce them to it, is (like to that by which Jereboam dissuaded the Israelites from going up to Jerusalem,) because [it may be more easily understood, you say, in the spiritual then an earthly sense] But what is that spiritual sense which may so easily be understood, and yet was so hard to be described, that you could not tell us what it was. But sure I am, that God hath told us by the Prophet what land he minds to joyne the Tribes together in; even in their owne land, ver. 21. in the land upon the mountaines of Israel, ver. 22. in the land that he gave unto Jacob his servant, ver 25. which circumstances doe infallibly manifest, that it can be meant of no otherland or place but Judea. And therefore the second reason you bring to shew, that it is best to take the word [land] spiritually, is both false and impious. For [that land, you say, was not given to Jacob.] No? did not God say to Jacob in a dreame; The land whereon thou liest to thee will I give it, and to thy seed &c. Gen. 28.13. and hath he not said here in this pro∣phecy, the land that I gave unto Jacob my servant? no marvel th••n that you can so lightly reject all the plaine texts of Scripture that

speake for us; when as you dare thus affront God himselfe, and tell him to his face, that he did not doe that which he saith he did doe. Neither will the words [for ever] in the text any whit excuse you, seeing the Lord saith plainly, that he gave [That land to Jacob,] of which he saith, that they and their children, and their childrens children should dwell in it for ever. And yet the very next words [wherein your Fathers have dwelt] doe put it out of doubt, that it is meant of Judea, and consequently, the dwelling of their childrens children in it for ever, is to be understood of their dwelling in it successively: and the word [for ever] is to be taken finitely, for a long time; to wit, as long as men shall succeed each other on the Earth (as it is in many other places of Scripture) and not infinitely, for time without end. And whereas you say, that St. Paul in the 2 Cor. 6.16. expounds the 27. verse of this Prophe∣cie, of the Corinthians [as a part of the People the Prophet here speaks of] it is not so, for as the words which St. Paul makes use of, are rather taken out of the 26. of Leviticus, at the 13. ver. where they are more fully delivered. then out of this Prophecie: so they are not alledg'd by the Apostle to make the Corinthians thinke, that they were part of the people spoken of in those places, where any of the words, that the Apostle quotes, are us'd, (which is evidently false) but to shew that the Faithfull (whether Jewes or Gentiles) had all the same spiritual fellowship with God, & therefore should have the like care not to defile their bodies, which are the Tem∣ples of God, with the unfruitfull works of darknesse, of which he gives a particular instance to the Corinthians, touching the consorting with unbelievers and Infidels, in their Feasts and rites celebrated in honour of their Idols, and that these words were onely thus applyed in the Epistle to the Cor. the very next verse in Ezek. doth declare, wherein the Israelites are oppos'd to all other Nations; so farre were other Nations from being included in the Prophecie as a part of them. And therefore this proofe is too weak also to support your conclusion [that the Jewes and Gentiles, who were strangely divided, are now one Church by Faith in Christ] ye•• doubtlesse they were never divided with greater hatred one against the other, then they have been since the preaching of the Gos∣pel, and our Saviour hath told us, that the meanes of salvation was to be taken from the Jewes, that a part of the Gentiles, (even

the Gentiles that have been a long time the Church of God) might be saved by it; before it should be given to them againe, and St. Paul in the 1 Thess. 2. ver. 16. saith also, that wrath is come upon them to the uttermost. And can yet all the spirituall and temporall Prophecies which concerne them, be at the same time (the time of their unbeliefe, and of Gods wrath against them) fulfilled in them? these are grosse contradictions, and 'tis not the conversi∣on of a few Jewes in many ages, or of all that have hitherto been cal'd by the Gospel, that will solve the doubt, for the Prophets speake of a Nationall conversion and deliverance. And besides you your selfe doe tell us [that through many ages Ephraimites are not knowne in any part of the Earth] and how then can they help make one Church with the Gentiles (as you say) if there are now no such people on the earth? can there be a union betwixt some∣thing and nothing? But this flam was brought in as a reason wherefore the people of Israel and Ephraim should be expounded typi∣cally for the Gentiles. And if there were no Jewes left; yet why should these Prophecies be the rather expounded of the Gentiles for that? were it not better to say, that they were conditionall Pro∣phecies, and should have been rulfill'd if the Jewes had been obedi∣ent to Gods word, then without any necessitie to make them types of the Gentiles salvation? And yet we doe not grant, that there are no Ephraimites now, although none are cal'd so; for none of the Jewes are now cal'd after the names of their particular Tribes, at least by the Gentiles; and why should that Tribe rather then the rest? or why should this prove that Tribe to be consum'd, ra∣ther then the rest? doubtlesse it's sufficient to prove them remain∣ing, if the twelve Tribes are remaining: and they were remaining in the Apostles dayes, as St. James, c. 1. v. 1. & St. Paul, Act. 26. v. 7. doe witnesse, and St. Joh. Rev. 7. reckons them up as remaining neere the time of Anti-christs confusion, & as then cal'd to the Faith, as some Interpreters understand that vision, where though Ephraim be not mentioned, yet Joseph is, which is all one, and Mr. Mede saith that he is cal'd by this name as unworthy to be called by his own name, in that catalogue of Converts, because he had been a ring-leader to Idolatrie: and perhaps also now the Tribes should againe be∣come one Kingdome, his name was conceal'd, for that he had formerly been the occasion of the dividing of the Tribes into two

Kingdomes, and how could you tell us here, that through many ages Ephraimites are not knowne in any part of the earth, when as you say but a little before, page 18. that all malice betwixt the Tribes, and betwixt them and the Gentiles should be at an end under Christ? For if this bealreadie fulfill'd (as you teach) what should consume the Ephraimites after all malice betwixt them and all others was departed? and if it be not yet fulfill'd (as indeed it is not) you must either recall what you before affirme should be done under Christ, or else confesse, that the Ephraimites must needs remaine to the accomplishment of it. Now as for the Prophecie of H••sea, it is to be understood of the Jewes, as well as this of Ezek. and the word Jezreel, which signifies the seed of God, will help you nothing. For shall we think that God will make his power known after a wonderfull manner in the redeeming of an unbelieving Na∣tion? nay, but because the Jewes shall then be even the whole Church on earth: because I say, they shall be believers when al∣most all others are fallen into unbeliefe; therefore great shall be the day of Jezreel, of the deliverance of this seed of God.

Israel's Redemption.

For though this of Hosea be understood by some Expositours of the vocation of the Gentiles, [ 22] that is, of the Christian Church in these our dayes; yet doubtlesse, they are much mistaken in this exposition, for seeing this and the former Prophecie concerne one and the same thing, to wit, the uniting of all the Tribes un∣der one King, therefore they must needs receive their accomplish∣ment at one and the same time: and so this must be referr'd to the Jewes, as well as the other.

Mr. Petrie's Answer.

This is a quarrell against the Apostle: and now let all the world judge, whether he or the Millenaries being contrary shall be followed, especially seeing now we have found, that our Saviour exponing the former Pro∣phecie of Ezekiel, and the Apostle exponing this like Prophecie of Hosea, doe accord harmoniously.

Reply.

That we neither quarrell with the Apostle, nor with any man else, may be seene by our words; for of the Apostle we speake not, and the worst that we say of others, is, that they are mistaken: and whether this be so worthy to be cal'd a quarrell, as your cal∣ling

it a quarrell against the Apostle, is to be cal'd an egregious untruth, [let all the world judge,] and let it judge it too, whether our Saviours words in the 10. chap. of St. John, doe expound the former Prophecie of Ezekiel, of which he speakes not a word. And though the Apostle alledgeth some of the words of this Pro∣phecie, yet it is not to shew that the Prophecie is to be understood of the Gentiles, but to shew that God did reject some and choose others of the Israelites, as he pleased.

Israel's Redemption.

And besides, how can that belong to the Gentiles, [ 23] which was prophecied onely of the Jewes, as is declar'd by the Prophets wife of whoredomes, and children of whoredomes, which he tooke of purpose to upbraid the Idol-worship, and spirituall whore∣domes of the Israelites, ver. 2? and therefore when she conceived, and bare him the second sonne, Call his name, said God, Loammi: for ye are not my people, and I will not be your God; the Israelites then they were, to whom this Prophet was sent, and of whom it was said, Ye are not my people.

M^r. Petrie's Answer.

It was not prophecied of the Jews onely: for it is plaine, that Hosea speakes of the Israelites, as well vs of the Jews: and generally the Apostle speaks Rom. 10.12. there is no difference between the Jew and the Greeke: for the same Lord over all is rich unto all that call upon him. So that albeit the Prophet was sent personally unto the Israelites, yet his words were no lesse true and meaned of the Gentiles, who then were not the people of God, but now through Christ are the people of God? for whosoever shall call upon the Name of God shall be saved.

Reply.

I have here cal'd the ten Tribes Jews in opposition to the Gen∣tiles, and you say that [this was not prophecied of the Jews onely, for it is plaine that Hosea speaks of the Israelites, as well as of the Jews] A wild exception, for are not these Israelites, Jews? certainly Israelites and Jewes, are the proper names of that Nation. And though af∣ter the division of the Tribes, Israel and Judah were often used to distinguish the two Tribes from the ten, and the ten from the two; yet the word [Jews] was never thus us'd. For by this Name all the Tribes are cal'd in the History of Hester, and in many other places, and in that instance that you bring out of the Rom. chap. 10. ver 12.

the word [Jew] is taken indifinitely for any Jew. And wherefore it it that you urge these words of the Apostle? doe you think that it proves the name [Jew] to be indifferently taken for a Jew or a Gen∣tile? surely these words shew, that the beleeving Gentile is as ac∣ceptable to the Lord as the beleeving Jew: and that there is no∣thing in the Jew which can move God to bestow grace on him, father then on the Gentile, as the following words con••••••me: but they shew not that God takes a faithfull Jew for a faithfull Greeke, nor a faithfull Greeke for a faithfull Jew. And therefore you can∣not conclude from hence [that albeit the prophet was sent perso∣nally unto the Israelites, yet his words were no lesse true and meaned of the Gentiles] for though through Christ all beleevers are the people of God, yet through Christ a beleever of one Nation, is not made a beleever of another Nation: & though every one that (confi∣dently) cals upon the name of the Lord shall be saved; yet every one that cals on the name of the Lord shall not thereby become a Jew. And how can you take Israelite; for Gentiles, who are of different Nati∣ons from them; and yet will not take Israelites for Jews, which is a Name belonging equally to all the Tribes? But you herein con∣demne S^t Paul, who sometimes calls himselfe a Jew, and sometimes an Israelite; and could he be both, if these Names doe not equally belong to the same Nation?

Israel's Redemption.

[ 24] And the place where they were told so was their owne land, and therfore in that place it shall againe be said unto them, Ye are the sonnes of the living God, ver. 10. And this Piscator grants to be the meaning of it here in the Prophet: but withall he holds, that it is applyed in the 9. of the Rom. to the conversion of the Gentiles, because the Israelites being thus rejected of God, were become like unto the Gentiles, who until the preaching of the Gospel were not his people: but notwithstanding this reason, me thinkes it is very unlikely, that the Apostle should borrow a prophecy from the Jews, to prove Gods mercy towards the Gentiles, which is in sun∣dry places of the Scripture, so properly and distinctly foreshewne, as you may see by the authorities which are urged to this purpose in the l 1.50 10. and m 1.51 15. chap. of the same Epistle.

M^r Petrie's Answer.

1. Where it is said ver. 10. in that place, ye may reade on the margine,

in stead of that it was said &c. and therefore that word proves nothing.

2. It is no lesse true, that the Gentiles are the people of God even in the same lands where they did not serve God. 3. This is no applying by way of similitude, but accommodating (as Piscator speaks) to another particular, that as the Israelites by Idolatrie became like unto the Gen∣tiles, so the Gentiles receiving the Gospel are Jews or the people of God. And this exposition is not onely likely, but very certaine, seeing the Apostle expones these prophecies of God's mercy towards the Gentiles, as you may see by the authorities, which are urged to this purpose in the 10. and 15. chap. of the Epistle to the Rom. and elsewhere.

Reply.

1. Arias Montanus renders the original (Et erit in loco, quo) with∣out any such marginall note at all. And the Septuagint reads it (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and it shall come to passe, that in the place where, &c. And this expression agrees best with the scope of the Prophecie, which foretells their returne againe to their owne Land; in which it had been said unto them, yee are not my people, yea, the Apostle too alledgeth these words, agreeable to the tran∣slation in the text: and in the latter part of the sentence relates to them with an (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) illic vocabuntur, there they shall be call'd, &c. And therefore this proves so much, that of force you must grant the accomplishment of the Prophecie in its proper sense.

2. And what though (the Gentiles are the people of God even in the same Lands where they did not serve God?) shall not therefore the Jewes be call'd againe, the people of God, in the same Land where once they forsooke God? or shall this Prophecie be there∣fore understood of them, to whom the Prophet was not sent to say, as he did to the Israelites, Ye are not my people?

3. I thinke not that the Apostle did apply this Prophecie by way of similitude to the Gentiles, and much lesse that he did accommodate it to them, as to those of whom it was meant by the Holy Ghost. For the Holy Ghost fore-shewes not the calling of the Gentiles under the name of the Israelites, but in their own name. And surely if it cannot be prov'd, that the Apostle expounds these Prophecies of Gods mercy towards the Gentiles, till the Au∣thorities alledg'd in the 10. and 15. chap. of this Epistle to the Rom. doe shew it, it will never be prov'd: for those Prophecies

speake onely of the Gentiles, and how then doe they expound in any degree the Prophecies of the Iewes in Ezek. Hosea, or any other Prophet?

Israel's Redemption.

And therefore I should rather take it to be brought in by St. Paul, as a testimony establishing the freenesse of Gods election, which is the Doctrine he there maintaines, and doth in these words (as he did before in the example of Jacob and Esau) give an in∣stance of it touching the Israelites, whom God had for a long time rejected, and would yet again receive; and that because (as the Pot∣ter hath power over the clay to make of the same lump, one ves∣sel to honour, and another to dishonour, so) He hath mercy on whom he will and whom he will he hardneth.

Mr. Petrie's Answer.

1. This subterfuge will not serve, for he saith in the preceding page, that the Prophecie, Hosea 1. is meant of the Jewes; and if that be true (which I have proved to be false) it is not meant of the Israelites.

2. The Apostle verse 24. is speaking expressely of the Faithfull, not of the Jewes onely, but also of the Gentiles, and hither to be useth that te∣stimony of Hosea.

3. Of the Gentiles doth he expone the same testimonies in other texts, where he is not speaking of election, nor of the freenesse thereof, as 2. Cor. 6.16.

Reply.

1. In the preceding page I have said, that the Prophecie Hos. 1. is mea•••• onely of the Jewes, [and if that be true, say you, it is not meant of the Israelites.] O rare criticisme! O profound sub••letie! Jewes are not Israelites, and Israelites are not Jewes. But surely if it be meant of the one it must needs be meant of the other: for they are both the names of the same people, and the Apostle calls them by both in the 9. chap. of the Rom. ver. 4. and 24. Yea, they are indifferently us••d one for the other in the last part of your former Answer, for [as the Israelites by Idolatry became like unto the Gen∣tiles; so, say you, the Gentiles receiving the Gospel are Jewes.] So readie are you to censure that for an errour in another, which you allow for a truth, when spoken by your selfe.

2. 'Tis true that the Apostle speakes expressely of the Jewes and Gentiles, in the 24. verse, but it is not true (that hitherto he useth the

testimony of Hosea,) for the 24. ver. hath relation onely to the pre∣ceding verse, and not to that which followeth, so that it is as if the Apostle had said, And that he might make knowne the riches of his glory on the vessels of mercy, even on us (as on a part of them) which he had afore prepared unto glory, and hath now called, not of the Jewes onely, but also of the Gentiles. For the 19, 20, 21, 22, 23, and 24. verses are brought in by way of digression, to satisfie such as might from the discourse of the freenesse of Gods election, be readie to dispute against his Justice: and at the 25. v. he returnes againe to confirme this Doctrine, partly by other Scriptures in Hosea, and Isaiah, which shew Gods eternall purpose, in passing by some, and receiving others of the Israelites: and partly, by Gods receiving the Gentiles even in the time of his passing by the Israelites, as the 30, 31, 32, and 33. verses doe manifest.

3. You said before, that the words alledg'd in the 2 Cor. 6. chap. at the 16. ver. I will dwell in them, and I will be their God, and they shall be my people, were taken out of Ezek. chap. 37. ver. 27. and are they now taken out of Hosea too? but what is it that you will not say, to make a shew of answering, and to puzzle the unlear∣ned Reader? for the Apostle neither mentions Ezek. nor Hos. and tis most likely that he tooke these words out of the 26. chap. of Levit. at the 13. ver. (as I have said) and he makes no other use of them, but to shew that the faithfull Corinthians were be∣come Gods people, and therefore should no longer yoke them∣selves with the servants of Belial, either in the observance of their Idolatrous Feasts and pastimes, or in any extraordinary familia∣rity.

Israel's Redemption.

And this the 14. verse seemes to confirme, where it is said, [ 26] Isai∣ab also crieth concerning Israel: For what makes the copulative [al∣so] here, if the Apostle understood not the former Prophecie of Israel, as well as this? And yet in what sense soever you please to take it here, I hope, it is already sufficiently declared, that it concernes the Israelites onely in the Prophet, which is as much as the subject of my discourse requires.

Mr. Petrie's Answer.

The copulative knitteth the testimonies, and shewes that they must both be understood of these people, ver. 24. this is yet more cleared by

the 30. ver. what shall we say then? that the Gentiles who followed not after righteousnesse have attained to righteousnesse, but Israel who followed after the Law of righteousnesse hath not attained. There it is manifest, that he speaks of the Gentiles attaining to righteousnesse, and of Israel not attaining it: and neverthelesse the opposition is not sim∣ply of the two people, but of their seeking righteousnesse two contrary wayes, to wit, by Faith, and by workes of the Law. And now ye see it sufficiently declar'd, that these Prophecies doe not belong unto the Jewes or Israelites onely.

Reply.

The copulative knitteth the testimonies, and shewes that the te∣stimonies of Hosea must be understood of the Israelites, as well as the testimonies of Isaiah; and if these are not properly to be un∣derstood, why saith the Apostle, Isaiah also cryeth concerning Israel, and not rather concerning the Gentiles, or the Nations? And this is fully cleared by the 30. and 31. verses, where the Gentiles and Israel are plainly oppos'd; and that that passage is inferr'd upon the former Prophecies of Hosea and Isaiah, these words in the 30. verse immediately following them, What shall we say then? doe clearely shew, and therefore those Prophecies must needs be un∣derstood of the Jewes onely. And if this be not enough, consider also what the Apostle saith in the 3. and 4. verses of the same chap∣ter, I could wish saith he, that myselfe were accursed from Christ for my Brethren, my kinsmen according to the flesh, who are Israelites; where as he shewes his great heavinesse for them, because they were cast off; so in the following dispute about the freenesse of Gods ele∣ction, he alledgeth those Scriptures which doe foreshew their passing by, and receiving againe; and therefore if we know who those Israelites are, that are S^t. Paul's brethren according to the flesh, we need not doubt what Israelites Hosea and Isaiah speake of.

Israel's Redemption.

There is yet in the 3. [ 27] ch. of Hosea, at the 4. v. one more materi∣all Argument for the Jewes deliverance. The children of Israel, saith he, shall abide many dayes without a King, & without a Prince, & with∣out a sacrifice, and without an image, and without an Ephod, and with∣out Teraphim: afterwards shall the children of Israel return, and seek the Lord their God, and n 1.52 David their King, and shall feare the Lord and his goodnesse in the latter dayes. Which Prophecie cannot possibly

be as yet fulfill'd, for if it be meant onely of the ten Tribes, a∣mongst whom Hosea prophecied, it is o 1.53 confest that they did ne∣ver yet returne, and if of the other two, it must be meant of their captivitie since our Saviour's comming, for till then, the Scepter could not depart from Judah, nor a Law-giver from between his feet, as Ja∣cob foretold, Gen. the 49. at the 10. verse, and therefore till then they could not be without a Prince, or Governours of that Tribe, although they were long before tributaries to other Nations. And this also is intimated by those words (the latter dayes) which are no where put for the time before the incarnation of Christ.

Mr. Petrie's Answer.

1. This argumentation faileth in both parts, but first marke that all these words cannot be meant properly: for the word David cannot be understood of Salomons Father, but of Christ the sonne of David, or typified by David: and therefore that Prophecie could not be fulfilled till the incarnation of Christ, and then it might be fulfill'd.

2. And consequently these words, the latter dayes, though they be no where put for the dayes before the incarnation, yet they are often put for the dayes of the Gospel, seeing in the last dayes God hath spoken unto us by his Sonne. Now the first part of the dilemna is false: for if that Prophecie be meant of the ten Tribes, as they abode many dayes without a King &c. so, who dare deny, that they did returne, and seeke the Lord their God and Christ their King? when the Gospel was preached to the scattered strangers not onely through Pontus, Galatia, Cappadocia, 1 Pet. 1.1. but likewise to Syria, Assyria, &c. and expressely to the twelve Tribes scattered abroad, Jam. 1.1. who can hold the negative, that the children of Israel did never returne and seeke Christ? and the other part is no lesse faulty: for Christ came not till the Scepter was departed from Judah: and these words, the latter dayes, are not to be referred unto the 4. verse, (as if the Israelites should abide many dayes without a King, and sacrifice in the latter dayes, and then returne) but unto the fift ver. in the end whereof they are, and s•• in the latter dayes they shall returne (not into their Land, this Text saith not so, but) and seek the Lord their God and Christ their King, as they did Act. 2.41. and 4.4. and in sever all ages. And so both the parts of this Argument being false, the words of Hosea 3. are more against the temporall Monarchy then for it.

Reply.

1. That by David here Christ is meant, is not to be doubted,

but that therefore this Prophecie was fulfill'd at Christs incarna∣tion, it is to be proved, and so it is too, that the Rhetoricall and tropicall sense of some words and phrases in a Prophecie, doth fasten a mysticall meaning upon it; for the sense of a Prophecie takes not its denomination from the words in which it is spoken, but from the things it speakes of, if it speakes of materiall things (whether in a proper or figurative straine) it is a materiall Pro∣phecie; if of spirituall things (whether in a proper or figurative straine) it is a spirituall Prophecie, if of both, it's partly mate∣riall, and partly spirituall, and the title of a Prophecie takes its denomination, from the place, person, or prople of which it is spoken.

2. There is a great difference betwixt the last dayes, and the lat∣ter dayes. For the (last dayes) Heb. 1. ver. 2. and the (lost times) 1 Pet. 1. ver. 20. doe comprehend the whole time under the Gos∣pel; the time I say, from Christs first comming to his second: but the [latter times] 1 Tim. 4. ver. 1. doe signifie onely the latter part of the last times. And as the last times, or dayes, have their latter times; so againe the [latter times] have their [last dayes] as we may see in the 2 Tim. chap. 3. ver. 1. and in the 2 Pet. chap. 3. ver. 3. and of the end of these [last dayes] of the [latter times] are the [latter dayes] in this Prophecie to be understood; as St. Paul's words in the 11. chap. of the Epistle to the Rom. at the 25. and 26. verses doe evidence. For I would not Brethren, saith he, that you should be ignorant of this mystery, that blindnesse in part is hap∣ned to Israel, untill the fulnesse of the Gentiles be come in, and so all Is∣rael shall be saved, &c. And yet it is enough to confirme the first part of the Dilemma; that the [latter dayes] in this Prophecie, cannot be taken for the first dayes of the preaching of the Gospel, in which onely the Gospel was preacht unto the Jewes, and there∣fore the Israelites that sought the Lord in those first dayes of the Gospel, cannot be the same Israelites which the Prophet saith, shall seeke the Lord in the latter dayes of the Gospel, that is, not long before Christs appearing. And besides, what effect the word of God tooke amongst the Israelites, even in the dayes in which it was preach't unto them, we have formerly shewed out of the 13. chap. of the Acts, at the 45. and 46. verses, and out of the•• Thess. 2. at the 15. and 16. ver. to which wee may adde the same

Apostles great heavinesse and continuall sorrow for them, Rom. 9. ver. 2.3. and his words concerning Israel, in 31, 32, and. 33. ver. of the same chapter, and his prayer for them, and record of them, chap. 10. v. 1, 2, 3. and his words, ch. 11. v. 8, 9, 10.12.15.25. and 28. in which places he saith, that they stumbled at the stumbling stone (that is, at Christ preacht unto them) that they submitted not them∣selves unto the righteousnesse of God: that they were enemies to the Gospel, and that God had given them the spirit of slumber, eyes that they should not see, and eares that they should not heare, and therefore we dare not but to affirme that Israel did not then returne thus the Lord; to wit, by repentance and embracement of the Gospel. For the Prophet speakes not of the returne of some particular Families, or of some particular persons of divers Families; but of all the children of Israel, that were to be so long without a King, that is, of the whole body of the ten Tribes at least. And of the whole Israel of God it is (that is, of all the Tribes, though not of all of every Tribe) that the Apostle speaks of in the foresaid Texts of Scripture, and how then can it be said of any of the Tribes, that they have as yet sought the Lord? and if none of the Tribes are converted, where is the union you boast of betwixt the Jewes and Gentiles? How are they one Christian Church, when as not one of the Tribes hath been hitherto joyn'd to this Church? And further though it be not said expressely here, that the children of Israel shall returne into their Land, yet other parallel Prophecies doe shew, that the word (returne) doth imply this: and so doe some of the contents of this Prophecie. For whereas it is said (they shall be many dayes without a King) it is to be understood, that after the end of these dayes, they shall againe have a King; to wit, one to reigne over them in a temporall Monarchy, as before they had, when David did reigne over them: for such a King it is that the Prophet saith, they shall be without, and he saith not, that they shall be without him alwayes, but many dayes, and there∣fore after the expiring of these dayes, they shall againe enjoy such a King: and consequently they shall againe become a Kingdome on Earth too. As for the other part of the Dilemma, you had no∣thing at all to say to it, and therefore you fight with your owne fancies onely; first in saying (that Christ came not till the Scepter was departed from Judah) which (though it is not easily to be main∣tain'd

I have neither affirmed, nor denyed, but onely urg'd the Prophecie of Jacob, to shew that the Scepter could not depart from Judah till Christs comming (for whether it was to depart immediately before, or shortly after, it is not materiall in this Argument) and consequently, that if this Prophecie were to be understood of the two Tribes, the punishment in abiding many dayes without a King, and without a sacrifice, &c. could not be ful∣fill'd on them, till their Captivitie under the Romans, at the de∣struction of their City: from whence also it will follow, that their returne here foretold must needs be as yet to come. And se∣condly, in saying, that the latter dayes are not to be refer'd unto the 4. v. (as if the Israelites should abide many dayes without a King and sacrifice in the latter dayes, and then returne) but unto the 5. v. in the end whereof they are.) For I never thought that the (latter dayes) did comprehend the (many dayes) spoken of in the 4. v. but I know that they doe shew what a long continuance and space of time the (many dayes) doe imply, for 'tis not before but afterward, that is, at the end of the (many dayes) that the (latter dayes) doe begin; in which the contents of the latter part of the Prophecie are to be fulfill'd: as the contents of the first part of the Pro∣phecie are in the (many dayes.) And as I have already prov'd, these (latter dayes) not to be begun: so you your selfe seeme to confesse as much, saying, (and so in the latter dayes they shall returne, and seeke the Lord their God, and Christ their King, as they did, Acts 2.41. and chap. 4.4.] but whereas you adde, [and in sever all ages] surely the conversion of the Jewes did even wholly weare away in a very short time after the preaching of the Gospel. For they were St. Paul and Barnabas that told them: It was necessary that the word of God should first have been spoken unto you, but seeing yee put it from you, and judge your selves unworthy of everlasting life, loe, we turne to the Gentiles, Act. 13. ver. 46. and that their behaviour was the same towards the Apostles in other places, as well as at Antioch in Pisidia, you may see, in the 1 Thess. 2. chap. at the 14, 15, and 16. verses. And therefore their conversion held not one age, so short was the continuance of the Jewes joyning with the Gentiles in the Christian Faith, yea too short and too small to prove, that the uniting of the Jewes and Gentiles into one Church, is already accomplish't and so the truth of both parts of this Argument doth appeare the more firme, by your indirect and slight answer.

Israel's Redemption.

CHAP. II. Of the Jewes pious and prosperous estate after their re∣turne.

BUt we are yet to shew the Jews pious, peaceable and prosperous estate after their returne. Read then what Jeremiah hath writ∣ten in his 23 chap. at the 3. ver. I will gather the remnant of my flocke out of all countries, whither I have driven them, and will bring them a∣gaine to their folds, and they shall be fruitfull and increase, and I will set up Shepherds over them, which shall feede them, and they shall p 1.54 feare no more, nor be dismaid, neither shall they be lacking, saith the Lord. And in his 31. chap. at the 10, 11, 12, 13, 14. 27. 28. 31, 32, 33. 34. verses. And in his 32. chap. at the 37, 38, 39. 40, 41, 42. verses. And in his 33. ch. at the 6, 7, 8, 9. ver. And in his 46. chap. at the q 1.55 27, 28, r 1.56 ver. and 50. chap. at the 19, 20. ver. Read * 1.57 also what Ezek. hath written. In his 28. chap. at the 25, 26. verse. And in his 34. chap. at the 12, 13, 14, 15, 16. 25, 26, 27, 28, 29. verses. And in his 36. chap. at the 8, 9, 10, s 1.58 11, 12, 13, 14, 15. 24, 25, 26, 27, 28, 29. 30, 31, 33, 34, 35, 36. verses. And in his 39. chap. at the 25, 26, 27, 28, 29. verses. And lastly looke what is said in the 10. chap. of Zech. at the 6, 7, 8, 9. ver.

M^r Petrie's Answer.

1 All these prophecies are to the same purpose, and therefore it was needlesse to have rehearsed so many of them, unlesse he had a minde to muster them all. But number prevaileth not in this case. 2. None saith, that these prophecies were onely accomplished at the same time of the plagues: but wee deny that the plagues were continued, seeing the Christians have their

owne times of joy, as well as of mourning, and the woman is cloathed with the Sun, bowbeit at other periods she be forced to flee into the wil∣dernesse: and therefore both the appeale at the beginning, and the suppositi∣on in the closure of this marginal note, is a vaine bragge. Why should one appeale in this manner to the consciences of all, seeing interpters from the beginning of the Christian Church (except a few Millenaries) till this time have exponed these texts not of the Jews onely, but of the Christian Church? and it may be easily understood that these have written according to their consciences: and therefore if these be Judges, this authour hath lost the cause.

Reply.

1. Had not these prophecies been to the same purpose, you might well have thought, that I had had as little regard what sense I wrested the Scriptures to, as you your selfe have. And seeing they are all to the same purpose, you had the lesse reason to quarrell at the number of them. But it was a great eye-soare unto you, to see such, and so many witnesses together, all maintaining the truth we hold, and you oppose. And because you could not reply unto them, by any credible interpretation in your allegorical way; you slide from them, with no more, nor weightier words then these [but number prevaileth not in this case.] Surely it is a poore case, that you, who have laboured all this while to perswade the reader that we can bring no plaine proofes for what we say, should now be affraid to let him heare what God hath said for us, and what you could answer for your selfe. But you saw very well, that these prophecies were too cleare to be obscured with the vaile of a figura∣tive sense: and too eminent to be put on the roll of conditionall prophecies: because many of them doe as well containe spiritual blessings, as temporal blessings: and there can be no doubt of their doing God's will, to whom that Spirit, and those graces are promi∣sed, by which alone men are inabled to doe it. And for a taste of what I have said, take the prophecy of Jeremiah chap. 32. at the 37. ver. Behold I will gather them out of all countries whither I have driven them in mine anger, and in my sury, and in great wrath, and I will bring them againe unto this place, and I will cause them to dwell safely. Here is an outward and temporal promise. And they shall be my people, and I will be their God, and I will give them one heart, and one way, that they may feare me for ever, for the good of them, and their children

after them. And I will make an everlasting Covenant with them, that I will not turne away from them to doe them good, but I will put my feare into their hearts, that they shall not depart from me. Here is an inward and spiritual promise; after which it follows, yea I will rejoyce over them, to doe them good, and I will plant them in this land assuredly, with my whole heart, and with my whole soule. For thus saith the Lord; like as I have brought all this great evil upon this people, so will I bring upon them, all the good that I have promised &c. And the like prophecy is in the 33. chap. of Jer. at the 6. ver. &c. and in the 36. chap. of Ezek. at the 24. ver. &c. and in the 39. chap. at the 25. ver. &c. And in the 36. chap. at the 8. ver. this prophecy is made to the Mountaines of Israel. O yee mountaines of Israel, ye shall shoot forth your branches, and yeeld your fruit to my people of Israel, for they are at hand to come: for be∣hold I am for you, and I will turne unto you, and ye shall be tilled and sow∣en, and I will multiply men upon you, all the house of Israel even all of it, and the Cities shall be inhabited, and the wastes shall be builded; and I will multiply upon you man and beast, and they shall increase and bring fruit, and I will setle you after your old estates: and I will doe better for you, then at your beginning, and ye shall know that I am the Lord. Yea I will cause men to walke upon you, even my people Israel, and they shall possesse thee, and thou shalt be their inheritance, and thou shalt no more benceforth bereave them of men &c. Now as none of the former pro∣phecies will beare the title of conditional prophecies, so neither will this; for the land it selfe could neither doe any thing, for which God should make such a promise unto it, nor for which he should refuse to fulfill unto it, what he hath promised. And I am per∣swaded, that he who will deny, that these prophecies are to be understood of the prosperity and happinesse of the Jews onely: that will deny I say, that they are properly and historically to be taken; or that they are as yet to be fulfilled, will not sticke to say any thing.

2. If they affirme, that these prophecies were partly, though not onely accomplisht in the time of the plagues; that, I say, their ac∣complishment did continue as well then, as at other times; they affirme that which is altogether inconsistent with the uninter∣rupted prosperity of these prophecies, which shew, that none of the people of whom they are spoken, shall be left in captivity a∣mong the Heathen, or be a prey any more to the Heathen; but that

they shall dwell safely in their owne land, without feare and with∣out sorrow. And that they shall have such increase of cattle, corne, and other fruits of the earth, that there shall come no more famine upon them. And who seeth not by this that these prophecies can∣not possibly belong to the troublesome and distressed state and con∣dition of the Christian Church? or to any other people but the Jews. who alone live dispersed in captivity? But you [deny that the plagues spoken of in the Rev. were to be continued plagues.] you should then have shewed what intervalls of joy the Church hath had from the time that the Dragon began to persecute the woman which brought forth the man child. And went to make warre with the remnant of her seed. Rev. 12.13.17. For doubtlesse persecution hath bin a constant attendant on the servants of God ever fince the first preaching of the Gospel. Tis true indeed that the Gospel at the first made a great conquest on the Gentiles; but how was it done? surely not by the contentious hearts, & bloody hands of the Apostles and their successours, but by a constant lifting up of their hearts and hands in prayer, and by an undanted offering up of their lives in persecution. And it is hard to say when all Christian Churches together have had rest from open persecution. But grant that there had bin no such persecution at all in any Christian Kingdome unto this time, yet doubtlesse that maxime of St. Paul in the 2 Tim. at the 12. ver. Yea and all they that will live godly in Christ Iesus shall suf∣fer persecution, had stood firme, and passed still for an undoubted truth. For the servants of God might neverthelesse have bin mockt, reviled, hated, and opprest, albeit they had not bin haled to prisons, tortures, and death it self, and yet let that Hell on earth, the devillish Inquisition witnesse, whether this also might not have bin effected, in a more cruell & barbarous manner in a secret, then in an open per∣secution. You say next that [all interpreters from the beginning of the Christian Church (except a few Millenaries) till this time, have exponed these texts, not of the Jews only, but of the Christian Church:] which is as if you had said, that all interpreters doe write for you, besides those that write against you. And doe you not remember what you said before (even of the scriptures themselves) that number prevaileth not? why then doe you urge us now with the greater number of inter∣preters? I am sure you will not be content, that the triall of the truth shall be put to most voices betwixt Protestants and Papists; if

not, why would you have it so here? But were the prophers thus in∣terpreted from the beginning of the Christian Church? no, it could not be, for we have learned from the Dialogue betwixt Tripho, and Justine Martyr, that then no other Christians weree steemed ortho∣doxe, but those of the Millenarian faith; & therefore it may easily be conceived how the Prophets were expounded in those days; and that they then began to interpret the scriptures mystically, when errour had taken hold, not onely on the most, but the most powerfull pa∣trons in the Church also: on such who by their place and authority, could force the truth either wholly to hide it selfe, or to be knowne no otherwise then by the ignominious name of an heresie: which was not till some ages after the Apostles dayes, as you your self con∣fesse in your Preface. But you say that [these Interpreters have writ∣ten according to their consciences.] And so our Saviour told the Disci∣ples, that they should be put out of the Synagogues, yea that they should be kild, by such as should thinke that they did God service, Joh. 16.2. and St. Paul was mov'd by his conscience to raise a very tyrannous persecution against the Saints, as he confesseth Acts 26.9. I verily thought with my selfe, saith he, that I ought to doe many things contrary to the Name of Jesus of Nazareth, which thing also I did, &c. and so although he went not against his conscience, yet he went against the truth, for his conscience was a blind and ignorant conscience, as he saith in the 1 Tim. 1.13, but I obtained mercy, because I did it ig∣norantly in unbeleefe. And such consciences, no doubt, were the con∣sciences of many (if not of all) of these Interpreters in relation to the truth in controversie; who had they first made diligent search after this truth of the Jewes generall conversion and returne; and of our Saviours personall reigne on earth; they would never, I pre∣some, have spent their time and paines in such Expositions. But these Interpreters are dead for the most part long agoe, and there is scarcely one of them now living; and we appeale not to the dead, but to the living, who are or may be acquainted with what is said on both sides, and therefore cannot passe sentence against us out of ignorance, although they may out of prejudice, and so not accor∣ding to conscience. And who ever heard till now, that it is a [vaine bragge] to appeale to mens consciences in giving their judgement a∣bout a truth? certainely he that feares to appeale unto this Judge, doth feare the uprightnesse of his owne cause; for what saith Saint

Paul in the 2 Cor. chap. 4. ver. 2. We have renounced the hidden things of dishonesty, not walking in craftinesse, nor handling the Word of God de∣ceitfully, but by manifestation of the truth, commending our selves to every mans conscience in the sight of God.

Israel's Redemption.

Which Prophecies, as they doe containe many evident and unan∣swerable arguments for a future restauration of Israel; I meane a restauration yet to come, so they have such correspondence with that of Isaiah in his 59. ch. at the 20. ver. and with that of Amos in his 9 ch. at the 11. ver. (both which Prophecies are alledged by the Apostles St. James t 1.59 and St. Paul u 1.60 for the conversion of the Jewes af∣ter the fulnesse of the Gentiles is come in, that is, after all those of the Gentiles, which are appointed to be cal'd before Christs comming againe, be converted; or rather, perhaps, when the fulnesse of the Gentiles shall come in, that is, when the time shall come, in which (not a part as now, but) all the Gentiles that are left shall through the wonderfull deliverance of the Jewes, together with them serve the Lord) that seeing these are not yet fulfill'd, neither can any of the other: betwixt which and that of Amos, there is not any mate∣riall difference; and no other betwixt them and that of Isaiah, then there is betwixt a Comment and the Text, betwixt a briefe intima∣tion, and large explication of one and the same thing.

Mr. Petrie's Answer.

We grant that these Prophesies containe evident arguments for a future restauration of Israel, if you will acknowledge that which is before cleare∣ly proved by the testimony of the Apostles, and by experience, that is, that they are begun already in part: we grant also, that they have such cor∣respondencie with these Texts of Esay and Amos and many mee too: but we deny, 1. Your manner of restauration, and we hold that the spirituall restauration is more glorious for the honour of God and weal of Israel. 2. We deny that the Apostle James alledgeth the prophecy of Amos for such a conversion of the Jewes: for he speakes expresly of visiting the Gentiles, to take out of them a people unto his name, Act. 15.14. and of this visiting he expones the words of Amos, and the other Prophets: he speaks not onely of Amos, but saith generally, and to this agree the words of the Pro∣phets. 3. We deny that the Apostle Paul alledgeth the prophecy of Esay, to that pretended purpose, for he saith not, and then all Israel shall be saved; but, and so all Israel shall be saved: he shewes no order and distance in

time, but makes a conclusion out of the former words, where he saith, Blindnesse in part is hapned to Israel, untill the fulnesse of the Gentiles shall come in: and then he inferreth, And so all Israel shall be saved: and therefore the couclusion must be exponed according to the preceding words, that is, all Israel are the called of Israel and of the Gentiles: there is a di∣stinction twixt Israel, and all Israel; and all Israel is more then Israel, seeing it includes likewise the faithfull Gentiles: and in this signification the proofe following in the cited testimony must necessarily be understood, and not of all calling of the Jewes after the full calling of the Gentiles: and far lesse of that calling, which (he saith) shall perhaps be (not in part, but) of all the Gentiles that shall be left. Yea these conjectures destroy one another: for if the calling of the Jewes shall be after the fulnesse of the calling of the Gentiles, then all the Gentiles that are left cannot be cal∣led through the wonderfull deliverance of the Jewes. And this last con∣jecture destroyeth a maine tenet of the Millenaries, who say, that the Jewes shall rule over all Nations, and hold them in subjection till the end of the 1000. yeares, and then these prophane Nations shall rise againe in armes a∣gainst the Jewes. Now seeing betwixt these above named Prophecies of Jer. 23. and 31. &c. and these two of Esay and Amos, there is not any materiall difference, and no other difference then betwixt a briefe intima∣tion and large explication of the same thing: and seeing these Prophecies of Esay and Amos are to be understood of the Christian Church and estate thereof from the beginning till the end, as the Apostles James and Paul expone them, this conclusion followes, These above named Prophecies give no ground for the earthly Monarchy of the Jewes. And so much the rather may every one embrace this conclusion, that we find the greatest part of these Prophecies so exponed in other passages of the New Testament, as that of Jer. 31.1. in 2 Cor. 6.18. and Jer. 31.31. till 35. in Heb. 8.8. and ch. 10.16, 17. and Jer. 32. containes the same words which ch. 31. so doth that of ch. 33.8. and to the same purpose is that of ch. 50.20. and that of Ezek. 34. concerning the gathering and feeding the sheepe exponed by our Saviour, Joh. 10.11.16. and that of ch. 39. is correspondent with the Prophecie of Joel, whereof we spake before: and that of Zach. 10. is one with Jer. 23.6.8. and other that are handled before. It is to be mar∣ked that in the testimony Jer. 33. is omitted ver. 12, 13. where is Prophecied, that in all the cities of the land shall be an habitation of Shepheards, causing their flocks to lie downe there, even in the cities of the moun∣taines, the cities of the valleys, the cities of Benjamin, & the cities of

Judah. What is this the glory of Christ's Kingdome, that sheepe shall lie in his cities? Or doth not rather the Lord understand the spirituall sheep of Christ, whom he will have gathered by his spirituall Pastors every where? as he exponeth it, Ezek. 34.31. Ye flocks of my pasture are men, and I am your God, saith the Lord. Likewise this Author slip∣peth over ver. 18. and 22. where perpetuity of Sacrifices and Levites it promised as plainly, as the Throne of David. Shall in the last dayes the meat-offerings, and burnt offerings, and the house of Levi be resto∣red? I thinke, they will not say it, lest they contradict the Gospel, which hath abolished that order; And neverthelesse the Lord saith so in Jeremie. Hath the Lord said it, and will be not performe it? Yea, he hath perfor∣med it, as the Apostle witnesseth, 1 Pet. 2.5. Ye also as lively stones are built up a spirituall house, an holy Priesthood, to offer up spiri∣tuall sacrifices to God by Jesus Christ. And as the promises of the Priesthood are fulfilled spiritually, and not in a proper sense; so we must thinke of the promises concerning the Kingdome, seeing they both are con∣joyned and mixed after the same strain, as we have them there, ver. 17, 18. and ver. 21.22. Thus saith the Lord, David shall never want a man to sit upon the throne of the house of Israel, neither shall the Priests, the Levites want a man before me to offer burnt-offerings, and to kindle meate-offerings, and to doe sacrifices continually, &c. But all this evidence cannot satisfie selfe-conceits: therefore it is added.

Reply.

You grant first [that the foresaid Prophecies doe containe evident ar∣guments for a future restauration of Israel] whereby if you meane no more then a future restauration in relation to the time in which it was foretold, you grant onely what you could not possibly deny, seeing Prophecies speak not of things already done, but to be done and if you meane a future restauration in relation to the time that now is; you contradict your self in saying presently after [that it is already begun in part] seeing that which is as yet to begin, cannot be already begun; and that which is already begun, cannot be as yet to begin: and if you meane by a future restauration, such a restau∣ration as was to begin at the first preaching of the Gospel, and to continue to the comming of Christ: besides that it is somewhat at harsh expression, it is not true [that you have before clearely proved thi•• by the testimonies of the Apostles, and by experience,] for you have no•• brought any at all, much lesse any cleare testimonies out of the

Apostles•• to prove that this restauration which the Prophets speake of is to be wrought successively, and by degrees, in many ages; or that it is meant only of a spirituall restauration; or that by the Isra∣elites, any of the Gentiles are to be understood: neither can experi∣ence shew you any one Tribe converted to the Christian faith, but that all the Tribes are of a different Religion from us. You grant also [that these Prophecies doe agree in their contents with the Pro∣phecies of Amos and Isaiah alledg'd by the Apostles, but you deny, 1. Our manner of restauration, for you hold (you say) that the spiritu∣all restauration is more glorious for the honour of God, and weale of Israel.] And did you consider what you said in all this? doe we speake of a corporall restauration onely, and not of a spirituall too? certainly that we hold not only a bodily restauration of the Jewes from their captivity, is very well knowne unto you, by our words you here an∣swer; and your very next words doe confirme it, where you deny [that the Apostle James alledgeth the Prophecie of Amos for the generall conversion of the Jewes,] and what is it to contend for their conver∣sion, but to hold their spirituall restauration? so that although you hold onely a spirituall restauration to be meant in the Pro∣phecies, we hold both to be meant in them. And is it most for their [weale] thinke you, to be restored from the bondage of their bodies and soules both; or from the bondage of their soules onely? and is the accomplishment of one or of both these [most glorious for the ho∣nour of God?] But it had been a signe of farre more discretion, and of some Christian modesty in you, if you had onely forborne to teach God so often what course he should take to make himselfe appeare the more glorious; for doubtlesse it is most for Gods glory to ac∣complish what he hath promised to doe, and we cannot imagine, but that he hath promised to doe what should make most for his glory.

2. You deny that the Apostle James alledgeth the Prophecy of Amos for such a conversion of the Jewes: for he speakes expresly (you say) of visiting the Gentiles, &c. The Apostle James by your owne confession alledgeth two Prophecies, one (as you say after page 27.) of old Simeon, Acts 15. at the 14. vers. and the other of A∣mos, ver. 16.17. where there is expresse mention of building the Ta∣bernacle of David (as in the former there is, of visiting the Gentiles) and yet you would have this last Prophecy to be no more then an

Exposition of the former (which we have once already shew'd to be false) and were it not to expound Notum per ignotius, to make the Comment more obscure then the Text, to say that by [the building of the Tabernacle of David] James meant the [visiting of the Gentiles] before spoken of? Thus then whatsoever talke you make of the pre∣sent conversion, and union of the Jewes with the Church of the Gentiles, yet when you come to apply the Scriptures, you debarre them of all interest in those Prophecies, or that part of a Prophecy which concernes them alone, so much doe you favour their conver∣sion, or esteeme their company. But as you hold the words in the 14. vers. to have reference to Simeons Prophecy, so you must remem∣ber, that Simeon saith of Christ, that he should be a light to lighten the Gentles; before he saith of him, that he should be the glory of his people Israel; and what doth this imply, but that a substituted part of the Gentiles, were to become the Church of Christ, before the Nation of the Jewes should receive the Gospel? for being indued with the spirit of Prophecy, he could not speake at randome; and therefore the very order of these words is observeable; with which Saint James his changing of the first words of the Prophecy [In that day] into [After this] doth very well agree; which might else as well (if not better) have beene alledg'd according to the Prophets expression, had this Prophecy beene no more but a larger explana∣tion, and further confirmation of the Gentiles calling. And if you looke into the latter part of Amos Prophecy recorded by St. James, you may see, that at the building againe of Davids Tabernacle, there is not onely mention of [the residue of men] that should then seeke after God, but of the Gentiles too, upon whom God's Name is call'd, before that (for why else should they be thus distinguished from other Gentiles, that are then to seeke the Lord as well as they?) And what will follow from hence upon your expounding [the buil∣ding of the Tabernacle of David] of the first calling of the Gentiles? cer∣tainely this will follow, that the first calling of the Gentiles, was not the first calling of the Gentiles, seeing [the people upon whom God's name all is call'd] is alwayes meant of a people that doth worship the true God. And consequently from the words [after this I will return & wil build again the Tabernacle of David] inferr'd upon the foresaid [vi∣siting of the Gentiles] in the 14. ver. and from the words [that the resi∣dueof men might seeke after the Lord, and all the Gentiles upon whom my

Name is call'd] referr'd to the time when it is againe to be built, it must needs follow, that here is an expresse mention, as well of the Nationall conversion of the Jewes after the visiting of the Gentiles, as of the calling of a substituted part of the Gentiles before such a conversion of the Jewes: for as the Tabernacle of David cannot possibly signifie the Nations of the Gentiles, so the building againe of it, cannot be meant of God's receiving those Nations for his peo∣ple, which were never before his people. And thus this Prophecy of Amos shewes not the calling of the Jewes onely, nor the calling of the Gentiles onely, but the order of both; for which purpose it was alledged by the Apostle, to wit, to shew, that a substituted part of the Gentiles should be called, before the generall conversion of the Jewes; and that all Gentiles whatsoever, that were then left both of the call'd and uncall'd, should make one Church with the Jewes, when the Tabernacle of David was againe built, that is, upon the conversion, deliverance, and setling of the Jewes in their own land, according as the foresaid Prophecies doe declare. And whereas you seeme to deny, that this Prophecy was taken out of Amos onely [because the Apostle speakes not onely of Amos, but saith generally, to this agree the words of the Prophets,] you shew great weakenesse in it, for (besides that it is an usuall manner of speaking, to put the plurall number for the singular, and the singular for the plurall,) he might very well say, to this agree the words of the Prophets, because other Prophets also foretell the same thing, although he brought an in∣stance onely out of one of them: for I am sure that this prophecy is wholly in Amos, with a little difference from this translation accor∣ding to the originall, but none according to the Septuagint, as Do∣ctor Mayer affirmeth. And why doe you say before [Lames alledgeth the prophecy of Amos,] if you did not thinke it to be the prophecy of Amos? and if you knew that but a part of it was his, why did you not shew what words were spoken by him, and what words by some other Prophets? But you could not: for [to this agree the words of the Prophets,] is indeede as if he had said, to this agree the words of Amos in the booke of the Prophets. For the minor (or lesser Pro∣phets, were all in one volume, called the booke of the Prophets, and therefore when a testimony is brought out of any of them, it is most commonly alledged as from the whole booke, and not from that prophecy where they are written in the booke. And thus you may

read, [As it is written in the booke of the Prophets, Acts 7.42.] in∣stead of as it is written by Amos in the booke of the Prophets. And Acts 13.40. [which is spoken of in the Prophets] that is, by Habbakkuk in the booke of the Prophets. And in all this I hope I have fully answered this great doubt, the mentioning whereof doth either shew your lit∣tle infight in Divinity, if you were not able to satisfie your selfe there∣in: or your great delight to wrangle, if you knew the answer to it.

3. You deny that the Apostle Paul alledgeth the prophecy of Isaiah to shew the generall conversion of the Jewes, after the conversion of the sub∣stituted Gentiles: for he saith not, (you say) and then all Israel shall be saved, but, and so all Israel shall be saved. But though he saith not [and then,] yet Paraeus tels you, that this, and more then this is under∣stood: for he saith there is an [Ellipsis] of the antecedent; a defect or leaving out of something that should have been spoken before. So that the full rehearsing of the Apostles minde herein had been thus. For I would not brethren, that you should be ignorant of this mystery: that blindenesse is in part happened to Israel, Ʋntill the fulnesse of the Gentiles shall come in: and then when the fulnesse of the Gentiles shall come in, the blindnesse shall cease, and so all Israel shall be saved. And doubtlesse this is the true meaning of what the Apostle hath more briefely uttered. And yet we doe not grant, [that the Apostle shewes no order and diffe∣rence in time,] because he saith not [and then] but [and so.] For the distance of time betwixt Israel's casting off, and calling againe, is exprest by the words [Ʋntill the fulnesse of the Gentiles shall come in:] without which or the like words in the premises, the word [then] in the conclusion had beene of little force: as the want of it after such a plaine marke and boundary of Israels blindnesse, is not con∣siderable; for seeing the Apostle saith, blindnesse is in part hapned to Israel, untill the fulnesse of the Gentiles shall come in, and adds presently after, and so all Israell shall be saved; and confirmes it too with a Prophecy which concernes the pardoning and purifying of the Jewes onely; who that calls his wits about him, can beleeve, that the Apostle meant neverthelesse, that blindnesse should never depart from that Nation? which doome your expounding of [all Israel] of none but of the called of Israel and of the Gentiles, doth necessarily put upon it. For by the words [and so all Israel shall be saved] you doe not understand a further calling of any, but the accomplishment of

the whole number of the beleeving Jewes and Gentiles formerly call'd: and therefore the blindnesse being to continue, untill the ful∣nesse of the Gentiles shall come in, and then (according to your opini∣on) the calling of men to salvation, to cease; it must needs follow, that in your sense, there is to be no other end of Israel's blindnesse, then the eternall condemnation and perdition of almost that whole Nation. Whose generall conversion, many of the Fathers, and the most and most learned men amongst Protestants and Papists doe acknowledge to be both plainely foretold here by St. Paul, and a∣betted by the Prophecy alledg'd out of Isaiah, which you grant to be the same in sense with the Prophecies before recited, and yet the want of this poore particle [then] must sway the scales on your side, against so many evident authorities of God and man. And seeing you prize your conceit so highly, you might very well have afforded us a paraphrase of the 25. and 26. verses of this Chapter; that so we might have knowne your meaning fully, and seene how you could make all St. Paul's words here suite with that mysticall sense which you take Israel in. But to say no more of a Text, which is one of the maine pillars of the Tenet you so much condemne, then [there∣fore the conclusion must be expounded according to the preceding words, that is, All Israel are the called of Israel, and of the Gentiles:] is to bring the Reader into a wood, or labyrinth rather, and there to leave him, to seeke his way out himselfe. For the preceding words are, that blindnesse is in part hapned to Israel, untill the fulnesse of the Gentiles shall come in; and the meaning of them (you say) is, All Israel are the called of Israel and of the Gentiles; and the conclu∣sion is, and so all Israel shall be saved: and the meaning of this also (you say) is, All Israel are the called of Israel and of the Gentiles. For the conclusion, you say, must be exponed according to the preceding words, that is, All Israel are the called of Israel and of the Gentiles. Auditum admissi, risum teneatis amici? is this to helpe or hinder the Reader in the understanding of the Apostle? And yet for all this stirre about [All Israel] 'tis not your distinction betwixt Israel and all Israel, that can prove the word [Israel] to be mystically taken. For besides that there is an apparent oppofition betwixt the Jewes and the Gentiles throughout this Chapter: and that the Israel which is to be saved, hath relation onely to the Israel that is before said to be in blindnesse (and not to the words, untill the fulnesse of the Gen∣tiles

shall come in, which are added to shew the distance of time be∣twixt the blinding and saving of Israel) besides all this, it is not ge∣nerally true, that [all Israel] is more then [Israel] seeing the word Israel] alone, is more often used for the whole Nation, then [all [Israel] is. Neither is it true that [all Israel] here, doth comprehend both Jewes and Gentiles; for he useth the universall note [all] in the last place, and not in the first; because all, none excepted, were to be converted, although all, none excepted were not to be blinded. And lastly, it is not true, that [all Israel] here is more then [Israel] here, for Israel to whom blindnesse is hapned in part, comprehends both the beleeving and unbeleeving Israelites, and consequently all Israelites, and although [all Israel] be more then the blinded, or not blinded part of Israel, that is, then Israel divisively taken, yet it is not more then Israel indivisively taken, then Israel to whom blindnesse is hapned in part, and in part not hapned: for thus Israel in the 25. v. is [all Israel] too, because it contains all beleevers & unbeleevers of the Jews together; although it be not [all Israel] as it is appli'd to the beleeving or unbeleeving Jews severally, and apart; and therfore in saying, that [all Israel] is more then [Israel to whom blindnes is hapned in part] you do say; that [all Israel] is more then all Israel: & though it be more then the beleeving or unbeleeving part of Israel; yet to argue thus from hence, all Israel, is more then the blinded part of Israel, therefore it comprehends the Jewes and Gentiles both: is just such an argument as this, all England is more then almost all Eng∣land, therefore it is England and Scotland too; or, all your wit is more then the greatest part of your wit, therefore it is your wit and your folly both. And whereas you say [that in this signification the proofe following in the cited testimony must necessarily be understood] you doe hereby closely endeavour to put the like mysticall meaning upon the words [Sion and Jacob] in Isaiahs Prophecie: but 'tis not the delivering of your meaning so darkely, nor the pressing of it upon the Readers beleefe with such an irrationall necessity, that will ought availe you. For [Sion] doth signifie in this place, the people of the Jewes, of whom the Deliverer, that is, Christ our Saviour was to be borne; and [Jacob] is never used but for the person of Jacob, or the posterity of Jacob: which last acception is the mea∣ning of it in this Prophecie; and how then shall the turning away of ungodlinesse from Jacob be understood, but of saving [all Israel]

the whole posterity of Jacob by calling them out of the blindnesse in which they are? And consequently this Prophecy also doth shew the Nationall conversion of the Jewes after the fulnesse of the sub∣stituted Gentiles is come in; or when the time comes in which tho∣rough the wonderfull deliverance of the Jewes, (not a part, as now) but) all that were left of the Gentiles shall together with them serve the Lord. But [these conjectures (you say) destroy one another, for if the calling of the Iews shall be after the fulnes of the calling of the Gentiles, then all the Gentiles that shal be left cannot be called through the wonder∣full deliverance of the Jews.] Thus no doubt you would have it, al∣though you cannot thus apprehend it; for I have before in a margi∣nall note, which you would take no notice of, (nor of some others which would have given good light to the reader in the totall dis∣covery of this truth) I have there, I say, as wel as he here distinguish∣ed betwixt the full number of the elect that were successively to be cal'd out of the Nations of the substituted Gentiles before the con∣version of the Jews: and the full calling of all unbeleeving Gentiles whatsoever at and through the extraordinary restauration and de∣liverance of the Jewes. Now to say that the Jews shall be converted after, or at the filling up of the full number of the elect of the substi∣tuted Gentiles, that are appointed to be call'd before, and at the Jews generall conversion (& before our Saviours comming, which shall be at the deliverance of the Jewes, not long after their calling, and even suddenly after their return) & that the Jews shall be converted before the calling and comming in of all unbeleeving Gentiles what∣soever, that are to be converted through their wonderfull delive∣rance at our Saviour's descending; is not to affirme, that all Gentiles shall be call'd to the Christian Faith before the Jewes conversion, and yet many of them left to be call'd through the Jewes delive∣rance; as any one, that is not more willing to have the truth mi∣staken, then to satisfie himselfe or others therein, may easily per∣ceive: For that the Christian Nations have beene the people of God in the Jewes stead, ever since the Apostles turned from them to the Gentiles, is knowne to all Christians that endeavour to know any thing; and that there are farre more Nations then these, that as yet embrace not the Christian Faith, experience at this day witnes∣seth. The comming in of all which Nations both call'd and uncall'd to make one Church with the Jewes, the Prophecies of Isaiah 66

at ver. 19. &c. and of Zech. chap. 14. at the 12. ver. &c. doe clearely prove to be through the wonderfull deliverance of the Jewes, from the destruction which these Nations shall endeavour to bring upon them, and God shall in a most terrible and marvellous man∣ner turne upon their owne heads: and that the Nations which are yet aliens from the Christian faith, shall not till that time become Christians (besides the great probability thereof) the foresaid Pro∣phecie of Amos doth manifest it. For by [the building of the Taberna∣cle of David] is meant the restoring of the Jewes; by [the Gentiles on whom Gods name is call'd] are meant the Christians; and by [the residue of men] are meant the Nations which shall not till then be call'd to the Christian faith: and of this comming in of all Gentile Nations together upon the foresaid deliverance of the Jewes, I doe indeed take [the fulnesse of the Gentiles] which St. Paul speaks of, to be understood. So that untill the fulnesse of the Gentiles shall come in; is, untill the time in which God hath appointed thus to bring in all Gentile Nations together, be neere at hand, be shortly to begin: then shall the Jewes be converted, that this may be effected: and thus the Apostle doth prophecie of the generall conversion of the Jewes and Gentiles too: and that Mr. Mede (whom you your selfe commend for a renowned Author did thus understand the Apostle you may see page 54 of his Commentaries on the Apocalyps: where affirming, that from the time of the Jewes rejection, the Church of the Gentiles hath beene taken into Israels roome, he saith, Eóque loco apud Deum tantisper habenda, dum veteri populo suo denuò misericordian consecuto, plenitudo gentium introierit; and indeede the Apostles own words in the 12. and 15. ver. of the same Chapter doe confirme this; for there he shewes, that as the fall and casting away of the Jewes, was an occasion of the conversion of the substituted part of the Gentiles; so their fulnesse, their receiving againe, should be an occasion of the comming in of all other Gentile Nations whatsoever. And though you say [that this last conjecture (to wit, touching the com∣ming of all Gentiles whatsoever through the deliverance of the Jewes) doth destroy a maine Tenet of the Millenaries, who say that the Jewes shall rule over all the Nations and hold them in subjection till the ••nd of the thousand yeares, and then these prophane Nations shall rise again in armes against the Jews,] it is onely spoken not prov'd: and though you will not beleeve God in all this; yet if you will beleeve what

long experience hath verified in others, you must needs beleeve this also. For why may not the Jews rule over them, that shall imbrace the same faith, and worship the same God with them: whenas one Gentile Nation doth thus rule over other Gentile Nations of the same beliefe? and why also may not those Nations fall away, and rise in armes against the Jews, at the end of the 1000. yeares, as the loosing againe of Satan? when as it is not onely ordinary for one Nation to rise in armes against another of the same faith, and many times against such as beare sway over them: but they who reject our Tenet doe hold too, that the Christian Church shall be farre more enlarged, and more flourishing, then ever it was since the preaching of the Gospel, and yet before Christ's comming even wholly fall away againe? and therefore you have onely slandered what by reason of the evidence of Gods word, and of common experience you could not possibly disprove. And yet you have not done, For [the greatest part of the prophecies (which shew the Jews prosperity after their returne) are exponed of the Christian Church (you) say in other passages of the new Testament.] Surely if there be no better passages in the new Testament to expound them so, then the prophecies of Amos and Isaiah are, there be none at all; as the rea∣der doth by this time, I thinke, plainly understand. But [Ier. 31.1. is exponed (you say) in 2 Cor 6.18. and Ier. 31.31. in Heb. 8.8 and ch. 10.16, 17. and Jer. 32. containes the same words with ch. 31.31. so doth that of chap. 33.6. and to the same purpose is that of chap. 50.19. and that of Ezek. chap. 34. concerning the gathering and feeding the sheepe, is exponed by our Saviour Iohn 10 11.16 and that of chap. 39. is correspondent with the prophecies of Ioel, whereof we spake before. and that of Zech. 10. is one with Ier. 23 6.8. and other that are handled before.] And what other were they? certainely you have not answered one of all these prophecies that are alledged to shew the Jews peaceable and prosperous condition after their returne. And the answers that you have made to them which concerne their re∣turne, doe leave the reader as doubtfull and unsatisfied, as your shuffling together of these prophecies here doth. For the first words which I have alledged, out of Jer. 31. are at the 10. ver. and not at the first ver. but this verse was quoted in the margent of your Bible in the 2 Cor. chap. 6. at the 18. ver. and that was enough to make you say, that the whole chap. of Jeremiah is meant of the

Gentiles: and yet the words in Jer. 31. at the 1. verse, are not the same with those in the 2 Cor. chap. 6. verse 18. and what if they were? what though that which is common to the faithfull in gene∣rall, (as that God should be their Father and their God; and they his people, Sonnes and daughters, and the like) be applied as well to the Gentiles as to the Jews, it will not follow from hence, that where God saith he will be a God to the Jews, and they shall be his people, he meanes in that place the Gentiles, and not the Jews; or the Jews and Gentiles both. And much lesse will it follow, that any thing which is prophecied as proper to the Jews in particular, or as opposed to other Nations, should yet be understood of other Nations. For doubtlesse, if such prophecies belong not to the Iews onely, no promises can be so properly, distinctly, and plainly made to any Nation, which can assure that Nation that they be∣long to it, and to no other. You say next [that the prophecy Ier. 31. at the 31. verse is exponed in Heb. 8. ver. 8. &c.] There indeed it is wholly repeated, but expounded it is not, unlesse the same prophe∣cy doth expound it selfe, which is to make it both the text and the comment: such poore shifts are you put to, whilst you had rather say any thing, to winne the unstable, or to hide the truth from the unlearned, then acknowledge it for a truth. And to whom did the Apostle alledge this prophecy, but to the Jews of whom it was spoken by the Prophet? and why did he alledge it to them, but to shew that Christ Jesus was the Mediator of the new Covenant, which God had promised to make with them, and that the ordi∣nances of the old Covenant, were by his death become voyd and unprofitable? that hereby he might at once establish the faith of the beleeving Jews; and, if it had been possible, have moved the whole Nation at that time to embrace the Covenant of the Gospel; of which this prophecy doth plainly witnesse they shall be one day partakers; even the whole house of Israel and Judah together. And as this prophecy cannot expound it selfe (and is indeed so plaine that it needs no exposition) so it doth no more expound the other prophecies (which you say, are the same with it) as it is repeated by the Apostle, then it doth as it is delivered by the Prophet. And they being all to be accomplisht to the Jews at the same time, at the restoring of their Kingdom, this prophecy is as much expoun∣ded by the others, as the others are by this, if not more. For where∣as

this containes spirituall benefits onely, those Jer. 32. at the 37. ver. &c. chap. 33. at the 6. ver. &c. and chap. 50. at the 19. ver. &c. doe containe spirituall and temporal benefits both: for they fore∣shew the Jews withall, their returne unto, and prosperity in their owne country; and so declare both where and when the new Co∣venant shall be made with them. It follows [and that of Ezek. 34. at the 12 &c. is exponed by our Saviour, Iohn 10. ver. 11.16.] These words of our Saviour you have before alledged as an exposition of the prophecy Ezek. chap. 37. at the 19. ver. &c. because our Saviour prophecieth of uniting two sorts of people, the Jews and Gentiles, into one Church, after the calling of the substituted Gentiles; and the Prophet of uniting the Kingdoms of Judah and Israel, which were one people, into one Kingdom againe in their owne land. And you will have our Saviour's words to expound this prophecy too, because our Saviour and the Prophet doe use the same Meta∣phor, to wit, the word [sheepe] to expresse men by. But the sheepe the Prophet speakes of, are the scattered Jews and none else: and the sheepe our Saviour spake of, were the Jewes impli'd in the words [of this fold,] and the substituted Gentiles, exprest in the words [other sheepe] and all Nations together intimated in the words [one fold:] for after the calling of the [other sheepe] the substituted Gen∣tiles, there shall be one fold and one shepheard, that is, one Church and Kingdome over all the world, under one King, to wit, Christ Jesus; and therefore when you can prove this prophecie in Ezekiel to be meant of Jewes, and Christians, and all other Nations, you may have some colour to say, that our Saviour's words Joh. the 10. doe expound it. And [that of chap. 39. is correspondent (you say) with the prophecies of Jeel &c.] And therefore it is not yet accom∣plished, for I have shewed before, that the prophecies cited out of I••el are not to be fulfilled til the great and terrible Day of our Savi∣ours comming, (to wit, that in the 2 chap. at the neere approach of that Day: And that in the 3. chap. partly immediately before, and partly at the very time of Christ's descending) and this prophecy of Ezek. doth so plainly declare the returne of the whole Nation of the Iewes to their owne land, none excepted; that you could neither prove it to be already fulfilled; nor deny that it shall be fulfilled; because God, who hath promised so to powre out his Spirit upon them, that he may no more hide his face from them,

hath therein promised both their conversion from sin, and continu∣ance in obedience. And [that of Zech. 10. at the 6. v. &c. is one (you say) with Jer. 23. at the 6.8. v.] you should have said at the 3. & 4. v. But doth it prove, that they are therefore fulfill'd already, be∣cause they have one meaning? because they were to be fulfill'd to the same people at the same time? then you may say too, that the Prophecies which concerne our Saviour's comming, or the day of Judgement, are already accomplished, because they foreshew the same thing. And thus it appeares by the three Prophecies which you have barely referr'd to three passages in the New-Testament, whereof the first is mistaken, the second the selfe-same Prophecie that is referred, and the third neither spoken of in the Text to which it is referr'd, nor of any affinity with it, in the contents thereof; by this I say, it appeares, that being unable to give a con∣siderable answer to any of these Prophecies, you had no other way to hold up your credit, amongst your friends, but by a sub∣tle pretending [that the greatest part of these Prophecies are exponed to their hands in the writings of the Apostles:] but whatsoever the rest may doe, I presume the learned of your opinion, will be asha∣med of the few and meane instances, which you have brought to make good your assertion: for doubtlesse by such references, with which you have answered these Prophecies, you may shun the force of any Argument, and expound any text of Scripture, as you list. Now in the last place you taxe me for [omitting the 12. and 13. ver. in the testimony of Jer. chap. 33. and for overslipping like∣wise the 18. and 22. ver.] But not one of these verses was in that part of the chapter, which I have cited; and therefore they were neither overslipt, nor purposely omitted; as you have purposely omitted in the 12. verse these words, [againe, in this place which is desolate, without man and without beast;] and in the 13. verse these, [and in the places about Jerusalem—shall the flocks passe againe un∣der the hands of him that telleth them] that so you might make way for your mysticall interpretation, in the entrance whereof you doe so sawcily flour at the glory of Christs Kingdome, saying [what? is this the glory of Christs Kingdome, that sheep shall lie in his Cities?] certainly the chiefest glory of Christs Kingdome is, that mercy and truth shall meet together; and peace and righteousnesse kisse each other: but yet the promised fertility and pleasantnesse of the

Land of Canaan, and the encrease and prosperity of man and beast upon it, shall help set forth the glory thereof also, seeing the glo∣ry of a Kingdome on earth doth as well consist in the abundance of outward and temporall blessings, whereby the evills that would come through want and povert are prevented; as in the abun∣dance of inward and spirituall blessings, wh••reby the evills that would follow upon riches and plenty are avoided: yea it is more glory for the servant of God to keep himselfe holy and righteous in the midst of prosperity and delight, then when there is a scar∣city of the creatures which conduce to the pleasure and welfare of his body. And whereas you say further, [that the Lord understands here the spirituall sheep of Christ, &c. as he expoundeth it, Ezek. 34. v. 31. Ye flock of my pasture are men, & I am your God.] You doe herein appa∣rently bely God; for although God doth in that chapter of Ezek. call the Jewes his sheep, and his flock; yet it doth not therefore fol∣low, that by [flocks] in this chap. of Jer. he understands men also, yea the words, which you have omitted doe cleerly shew, that this word is here to be taken properly, for why doth God say in the 12. verse; Againe in this place which is desolate without man and without beast, and in all the Cities thereof shall be an habitation of shepheards causing their flocks to lie downe; but to shew, that there should be againe an increase of men and of beasts in that land? and what doth God meane when he saith, in the 13. ver. that in the Land of Benjamin, and in the places about Jerusalem, and in the Ci∣ties of Judah shall the flocks passe againe under the hands of him that telleth them? Doth he meane that Ministers should tell their Con∣gregations, as Shepherds tell their flocks? or rather that there should be againe both flocks and men to looke to them, and to tell them as formerly they had done? and so the concealing of these words doth plainly witnesse against you, that you made the fore∣said impious flourish against your owne Conscience. And as you could not be ignorant, that by [flocks] here cattell are meant, and not men; so you had no ground in the Text, wherefore you should conceit that sheep shall lie in the Cities, as the inserting of the words [there even, &c.] into the Text doth declare: for the Lord saith, In this place—and in all the Cities thereof shall be an habitati∣on of Shepherds causing their flocks to lie downe. Whereby it is ma∣nifest, that Shepherds shall dwell in the Cities, but not that their

flocks shall have their folds there, but by the Cities where their fee∣ding shall be; and in that there shall then be Shepherds as well is the cities as in other places, it shewes what a great increase of cat∣tle shall then be; and besides who knowes not that cattell may be driven into Cities to be sold there (or for some other occasion, and so may passe under the hands of him that telleth them, in the cities themselves? But suppose that these words in Jer. were my∣stically to be understood, what would you gaine by it? when 〈◊〉〈◊〉 is expressely said, that for the Shepherds of these flocks shall be an habitation [in this place] that is, in the Land of Judea? and after∣wards more particularly in the Cities of the Mountaines, in the Ci∣ties of the Vale, and in the Cities of the South, and in the Land of Ben∣jamin, and in the places about Jerusalem, and in the Cities of Judah: doth not this prove, that these faithfull Congregations (if the Prophecie were to be mystically taken) must needs be Inhabitants of Judea, and not of other Countries? And yet you can shew no reason, wherefore we should take spirituall promises in these Pro∣phecies for spirituall blessings, and not temporall promises for tem∣porall blessings: and must we thinke neverthelesse, that when God saith, I will strengthen the house of Judah, and will save the house of Joseph, and I will bring them againe to place them, and they shall bee as though I had not cast them off: And I will cause you to dwell in the Cities, and the wastes shall be builded, and the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by, and they shall say, This land that was desolate, is become like the garden of Eden, and the waste and desolate and ruined Cities are become fenced and inha∣bited. And I will cause the showre to come downe in his season, then shall be showres of blessing, and the tree of the field shall yield her fruit, and the Earth shall yield her increase, and they shall be safe in their land, and shall know that I am the Lord when I have broken the bands of their yoke, and delivered them out of the hands of those that served themselves of them: and they shall no more be a prey to the Heathen, neither sh•••• the beasts of the Land devoure them, but they shall dwell safely, and 〈◊〉〈◊〉 shall make them afraid. Must we thinke, I say, that in these and such like promises God hath the same meaning as he hath, where he saith, I will cleanse them from their iniquitie whereby they have sinnes against me: and I will pardon all their iniquities whereby they have sin∣ned against me, and whereby they have transgressed against me. And is

those dayes and in that time the iniquity of Israel shall be sought for, and there shall be none, and the sinnes of Judah, and they shall not be found, for I will pardon them whom I reserve, I will sprinkle cleane water up∣on you, and ye shall be cleane from all your filthinesse, and from all your Idols will I cleanse you, and I will put my spirit within you, and cause you to walke in my Statutes, and you shall keepe my judgements and doe them? Hath God in those first promises the same meaning that he hath in these last? then shew us how wee shall know, when God doth make a temporall promise, and when not; if the former pro∣mises be not to be understood of outward and temporall blessings, as well as the last of inward and spirituall blessings: for sure it is not the manner of the Holy Ghost to obscure what is plainely de∣livered, but to explaine what is obscurely reveal'd. But in the 18. and 22. verses of the 33. chap. of Jer. [the perpetuity of sacrifices and Levites (you say) is promised as plainly, as the Throne of David, whereupon (you demand) shall in the last dayes the meat offerings, and burnt offerings, and the house of Levi be restor'd, &c?] This is indeed your palmarium argumentum, your maine ••ort, your principall Ar∣gunent: by which doubtlesse you suppose, that you have stopt our mouthes for ever, and given the Millenarian Tenet a mortall blow, an irrecoverable wound. But what thinke you? If Adam had not fell, and so sinne had not entred into the world; should there not have been eating and drinking, buying and selling, Judge∣ment and Justice, marrying and giving in marriage? you will not deny it: and might there not also have been offerings and sacrifices made unto God; as of incense, in token of Gods hearing and be∣ing delighted with their prayers: and of the best of their fruits, and of their cattell, in token of mens praising of, and thanksgi∣ving unto God for the increase of them? doubtlesse there might. And what hinders then, that in the Kingdome of the second Adam, there should not be such sacrifices offered also? For as it is not the use but the abuse of the foresaid actions, that makes a King∣dome to be accounted more or lesse carnall and voluptuous: so nei∣ther is it the offering of a materiall sacrifice, when requir'd and as requir'd, but the superstitious invention of man, that makes the worship of God a carnall and sinfull worship; and the carelesse and cold performance of a prescribed worship, that makes men carnall and sinfull worshippers. But you will say, are not then sa∣crifices

crifices abolished by the death of Christ? hath not the substance swallowed up the shadowes? true, they are ceast in regard of that end to which they were formerly us'd: they can no longer shew, that Christ shall come to suffer againe, (and therefore the place where alone they could be offer'd, and the people by whom alone they could be offer'd, are both forsaken, the Temple is destroy'd, and the people scatter'd) but seeing the Prophets have frequently declar'd, that at our Saviours appearing, the City and Temple shall be rebuilt, and the people and Priesthood restor'd; why should wee not thinke, that as sacrifices of prayse and thanksgi∣ving may againe be required, so other sacrifices may also? but how? surely not as in time past, to shew what Christ should doe for sin∣ners, but to witnesse to the generations then to come, what he hath done for sinners, or perhaps to be a testimony of the publick acknowledgement of, and repentance for sinne. For whereas it is said, Heb. 10. at the 18 vers. Now where remission of sinnes is, there is no more offering for sinne: it is to be understood in relation to Christs satisfaction for sinne, who by one offering hath perfected for ever them that are sanctified: and shall appeare againe the second time, unto them that looke for him, without sinne unto salvation; that is, without sinne any more to be imputed unto him, whereby he should be constrained to lay downe his life againe for sinners; so that it is as if the Apostle had said, where remission of sinne is already pro∣cured through the death of the Mediator, there is no more offering for sinne by way of satisfaction, or as representing any satisfaction againe to be made: but yet there may be offering for sinne by way of signification, and manifestation of an atonement formerly made, or at least of publike confession of, and repentance for sinne. And why then should the restoring of this thing amongst the rest, give distaste to any, and (upon a groundlesse mistake of being restored at types of a Mediator to suffer for sinne, which were to offer them ac∣cording to the Law) become an occasion of rejecting so many other things yet to be fulfilled: as namely, the calling and restoring of the Jewes, the rebuilding of their City and Temple, the making of their Land more fruitfull then ever, the descending of Christ to deliver them from their enemies and to reigne over them, and the com∣ming in of all Nations to worship God with them? all which are so plainely and so often foretold; that for my owne part, could I

give my selfe (much lesse another) no satisfaction in this particular about sacrifices onely: I should yet thinke it should be done, because God hath said it; though I knew not to what end and purpose, ra∣ther then thinke that the things before mentioned, should not be properly fulfilled, which as they are frequently foretold, and that as well distinctly and by themselves, as together with this; so also they are so clearely foretold, that it is not possible any thing should be more plainely spoken. And thus I have given my Judgement in this matter, which I submit to the whole Church of God, ho∣ping not to be censured for that, which the importunity of an ad∣versary hath put me to, who presuming that the Prophecies touch∣ing the restoring of sacrifices, are altogether uncapable of a proper Interpretation, doth (because they are conjoyned and mixed with the others after the same straine, as he saith) hereupon take occasion to wrest all other Prophecies to a mysticall meaning.

The marginall note page. 30.

The words in the 15. chapter of the Acts at the 14. ver. upon which the prophecy of Amos is inferred, are taken by D^r Mayer, to be meant of the song of old Simeon, and not of the former speech of Simon Peter.

M^r Petrie's Answer.

Is there not a difference twixt Simeon and Simon? James nameth Simeon, and not Simon: wherefore not without reason it may be thought, that he meant old Simeon, especially seeing Luke is the writer of both bookes; and if the words of Simeon doe hereunto agree more then the words of Peter, who should doubt that James spake of him? where∣fore consider the words of old Simeon. Luke 2.30. It is said of him, not onely that he was a just man and devout, waiting for the conso∣lation of Israel, and the Holy Ghost was upon him, but likewise, It was revealed unto him by the Holy Ghost, that he should not see death before he had seen the Lord Christ, and he came by the Spirit into the Temple. All which particulars serve very much to pur∣chase credit unto his testimony, who saith: Mine eyes have seene thy sal∣vation, which thou hast prepared before the face of all people, a light to lighten the Gentiles, and the glory of thy people Israel. Wee may see that he declares there the fulfilling (at that time) of the prophe∣cy of Isa. 49.6. And he said, It is a light thing, that thou shouldst be my servant, to raise up the Tribes of Jacob, and to restore the pre∣served

of Israel: I will also give thee for a light unto the Gentles, that thou maist be my salvation unto the ends of the earth: and cha. 52.9. Breake forth into joy, sing together ye waste places of Jerusalem: the Lord hath made bare his holy arme in the eyes of all the Nati∣ons, and all the ends of the earth shall see the salvation of our God. To the same purpose is chap. 60.1.3.19. and chap. 62.1, 2.11. where wee see the faithfull are bidden rejoyce at the comming of Christ; and so did Simeon, when he saw him: Christ is called the salvation of the Lord, and Simeon speaking unto God, saith of Christ, my eyes have seene thy salvation: the Messiah is called a light unto the Gentiles into all the ends of the earth, and Simeon saith, which thou hast prepared before the face of all people, a light to lighten the Gentiles: Christ is called the glory of Sion and Jerusalem; and Simeon saith, Christ is the glory of thy people Israel. And so by the testimony of old Simeon (which is approved and registred by the Spirit of God) these and the like prophecies should not be restricted unto the second comming, but were in part fulfilled at the first comming of Christ, and therefore also all that followes in that long-tailed note is a frivolous discourse, as we may see by the unanimous consent in the true worship of God, betwixt the Jewes and other Nations in the same 15. chapter of the Acts, where the Jewes and Gentiles conveene in the generall Synode, howbeit the odds con∣tinue betwixt the obstinate both Jewes and Gentiles on the one part, and the seed of Abraham, beleevers both Jewes and Gentiles on the other part, both in their opinion and practise of religious duties.

Reply.

Whether St. James meant Peter, or old Simeon, I left it as doubt∣full; and your maine reason touching the [difference twixt Simon and Simeon,] is of no force to decide the Question. Seeing Peter is (in his 2. Epist. 1. chap. at the 1. ver.) according to divers readings in the originall, call'd both Simon and Simeon; as you may see in the editi'on of the New Testament with Stephanus, Scaliger's and Casaubons notes, printed London 1622. And Casaubon, who was as confident that he Apostle meant Peter, as you are, that he meant old Simeons feared not to say, in his note on the 14. ver. of this chap. of the Acts, that your opinion in this matter, is an ancient error grounded on the diversity of writing this Name. His words are, Simeon hic voca tur, qui alibi Simon dicitur, quae diversitas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fecit, ut magno errore existimarint quidam êveteribus non

Petrum hic intelligi, sed Simeonem—verum errasse eos qui ita senserunt, notius est, quàm ut longà refutatione opus habeat. And doubtlesse if the Apostle had meant old Simeon, he would not have said, Sime∣on hath declared how God at first did visit the Gentiles. But that God would first visit the Gentiles. For Simeon shewed onely, that they should be cal'd, and not that they were cal'd, and therefore the Apostle's words [how God at first did visit the Gentiles] having re∣lation onely to the actuall performance of it by Peter, who had told in what manner God had by him begun to visit them, must needs be understood of Peter, and not of Simeon, who onely pro∣phecied, that it shou'd be done. And yet if it had been meant of old Simeon, it would have made the more with me: seeing the word [first] alone compared with the order of Simeons words, [a light to lighten the Gentiles, and the glory of thy people Israel] had plain∣ly shewed, that a substituted part of the Gentiles should be cal'd, before the Nationall conversion of the Jewes. From this you pro∣ceed to shew, that Simeon spake by the inspiration of the Holy Ghost, which no Christian can doubt of: and then repeating the prophecy, you say. [Wee may see that he declares there the fulfilling (at that time) of the prophecy, Isa. 49. ver. 6. and chap. 52. ver. 9. and chap. 60. ver. 1.3.19. and chap. 62. ver. 1, 2.11.] How? at that time? certainly amongst prophecies touching the same thing, one may be more plainly delivered then another, and so may give some light for the true understanding of the other. But to say that one prophecy doth shew the fulfilling of another, is a ridiculous un∣truth: seeing it is not the prophecying of the same thing, but the actuall performance of it, that shews the fulfilling thereof. And therefore Simeon who prophecied of the calling of the Gentiles, and restoring of the Jews, as well as Isaiah, could not herein declare the fulfilling (at that time) of Isaiah's prophecies; unlesse you can prove, that to foretel what should be done, is to declare what was done. And thus Simeon's words which you have alledged to prove that Isaiah's prophecies were then fulfilled, doe indeed most evident∣ly shew, that they were not fulfilled. And the reasons which you bring to confirme your doctrine, are as meane, as the doctrine is maimed. For [the faithfull (say you) are bidden to rejoyce at the com∣ming of Christ; and so did Simeon when he saw him.] No doubt but the faithfull, that saw Christ when he was come, did rejoyce that

he was come, and so did the faithfull too before Christ's comming, and before Isa. prophecied, rejoyce that he should come: for Abra∣ham, saith our Saviour, saw my day and rejoyced. Yea this was a thing ever performed by the Saints from the beginning of the world. But yet it is not exprest in the text, that Simeon rejoyced; neither doth the Prophet in any of these texts which you have cited bid the faith∣full rejoyce at the comming of Christ, but chap. 52. at the 9. ver. he calis to the waste places of Jerusalem to breake forth into joy—for the Lord, saith he, hath comforted his people, he hath redeemed Jerusalem: Where the Prophet useth the like forme of speech, as Zacharias doth in his prophecy, Luke. 1. ver. 68. &c. And therefore Zacharias spea∣king in the preter perfect tense. Blessed be the Lord God of Israel. for he hath visited and redeemed his people, doth no more prove that Israel was then redeemed (for which purpose you have before alledged it page. 8.) then this prophecy of Isaiah doth, that it was redeemed when Isaiah prophecied. And in confessing, that this prophecy of Isaiah (which agrees so well both in matter and forme with the first words of Zacharias) was not fulfilled before Christ's first comming, you doe as good as confesse, that it is not to be fulfilled til his next comming. For seeing the Prophet cals to the waste places of Ierusa∣salem to rejoyce, and speakes of God's redeeming Jerusalem, as well as of comforting his people; it is manifest, that this prophecy can∣not be fulfilled, til the city it selfe be againe restored, as is implyed in our Saviour's prophecy, Luk. 1. ver. 24. and exprest, Jer. 31. ver. 38. and Isa. chap. 60. and 62. and in many other places. This is your first parallell, for which you had no ground in the text. The rest are these. [Christ is called the salvation of the Lord; and Simeon saith, My eyes have seene thy salvation. The Messiah is called a light un∣to the Gentiles: and Simeon saith, a light to lighten the Gentiles; Christ is called the glory of Sion, and Jerusalem; and Simeon saith, the glory of thy people Iseael.] And will it follow from this, that Isaiah's prophe∣cies were at that time fulfilled? surely no more then it will, that they were fulfilled when Isaiah spake the same words, but this will follow, that these texts of Isaiah and Simeon's prophecy are one in their contents; and that thefore Simeon's words doe no more shew, that Isaiah's prophecies were fulfilled at Christ's first comming, then Isaiah's doe, that Simeon's prophecy was then fulfilled. Which doe Indeed shew that Christ is to be [the glory of his people Israel] at

his next appealing, and not before. For seeing to be the glory of his people, implies a greater happines to belong to the Iews of whom the Redeemer came; then to the Gentiles, to whom he is said to be a light; is it likely that this should be fulfilled, when now and then a Jew should seeke God amongst the Gentiles, or rather when the Gentiles in generall should seeke God amidst the whole Nation of the Jewes? or rather I say when (as Isaiah speakes) the Tribes of Iacob shall be raysed up, and the preserved of Israel restored; when they shall come from the North, and from the West, and from the land of Sinim. When the waste and desolate places, and the land of their destruction shall be even now too narrow by reason of the inhabitants, and they that swallowed them up shall be far away. When the Lord shall feed them that oppresse them with their owne flesh, and they shall be drunken with their owne blood, as with sweet wine, and all flesh shall know, that the Lord is their Saviour, and their Redeemer, the mighty one of Jacob. When the glory of the Lord is risen upon Sion, and the Gentiles shall come to their light, and Kings to the brightnes of her rising. When the abundance of the sea shall be converted unto her; and the forces of the Gentiles shall come unto her. When the multitude of Camels shall cover her, the Dro∣medaries of Midian and Ephah, and all they from Sheba shall come, and shall bring gold and incense, and shew forth the praise of the Lord. When all the flocks of Kedar shall be gathered together unto her, and the Rams of Nebaioth shall minister unto her, when they shall come up with acxcep∣tance on God's altar, and God shall glorify the house of his glory. When the glory of Lebanon shall come unto her, the firre tree, the pine tree, and the boxe tree together, to beautify the place of God's Sanctuary; and when God shall make the place of his feet glorious. When the Nati••n and King∣dom that will not serve Sion shall perish, yea shall be utterly wasted. When violence shall no more be heard in her land, wasting nor distruction with∣in her borders, but she shall call her walls salvation, and her gates praise. When the Gentiles shall see her righteousnes, and all Kings her glory, when she shall be called Heph-Zibah' and her land Beulah. In a word, when the Jewes shall be cal'd, The holy people, The redeemed of the Lord: and Sion shall be called, Sought out, a City not forsaken. When the time comes wherein all this, and much more (which is revealed in the chapters of Isaiah cited by you) shall come to pass•••• them and not til then shall our Saviour declare himselfe, to be the glory of his people Israel, as Simeon hath foretold. And so by the testimony of these

prophecies, that part of Simeon's prophecy, which concernes the glory of the Jewes, is to be referred wholly to our Saviour's second comming; when as well [the residue of men] the Gentiles, that are yet uncal'd, as the Gentiles [on whom God's Name is already cal'd] shall all goe up to worship the Lord at Ierusalem: shall all seeke salvation amongst the Iewes, and not the Iewes amongst the Gentiles: And therefore when the Iewes and Gentiles shall be so united, as these and many other prophecies doe foreshew; there is to be no disagree∣ment at all betwixt the Iewes, or betwixt them and any other nation in the practise of religious duties. Which thing too this marginall note doth so clearely prove out of the prophecy of Amos alledged by S••. Iames, that you could make no better reply to it, then to call it a long tailed note, and a frivolous discourse. And whereas, you say [that there was an unanimous consent in the true worship of God, be∣twixt the Jewes and other Nations, when they did conveen in the gene∣rall Synode Act. 15.] Surely there was not one whole City, and much lesse was there any one Nation of the Gentiles, at that time converted. And if a few Turks should become Christians, you might as well infer from this, that there were an unanimous consent in the worship of God betwixt Christians and the Turkish Nations: as you can conclude from that meeting or from all that were then converted, that the Jewes and (any, much lesse all) other Nations were united in the true worship of God. And indeed the uniting of the Jewes and Gentiles into one Church, so often and so plainly foretold by the Prophers, and confirmed by our Saviour Ioh. 10. ver. 16. is not of some Jewes and Gentiles onely, as it was in the first dayes of the Gospel: nor of some Nations of the Gentiles and a few Jewes, as it hath been since the conversion of the substituted Nations of the Gentiles; nor of all the Jewes and some Gentiles, as it was un∣der the Law; nor of all the Jewes, and a part of the Gentile Na∣tions: but of all the Tribes of the Jewes, and all the Nations of the Gentiles.

The marginall Note.

But it matters not much, which of the two is here spoken of; for seeing the Prophet doth plainly shew a future restoring of the Jewes; and yet the intent of the Apostle was onely to prove, that God had then cal'd the Gen∣tiles: it cannot otherwise be, but that the words [after this] in the pro∣phecy, being applyed to the foresaid visiting of the Gentiles by the

preaching of the Gospel must needs conclude, that the extraordinary re∣stauration of the Jewes foreshewne by the Prophet, was to follow the cal∣ling of the Gentiles, then begun by the Apostles.

Mr. Petrie's Answer.

The Prophet Amos in that chap. before ver. 11. speakes not of the ealling of the Gentiles, and the Apostle cites the same words of ver. 11. for the calling of the Gentiles: neither hath the Prophet these words, after this, but, in these dayes: and howbeit the Apostle cite them so, yet this must be understood of the order of things mentioned by the Prophet, which is a restauration after the destruction of Israel, and not a Monarchy of the Jewes after the calling of the Gentiles. Whereby it is manifest, that in this note is a twofold error; one inserting the words in the prophecy, which are not in it; another in misinterpreting the words of the Apostle.

Reply.

The Prophet Amos doth neither before nor at the 11. ver. speake of the calling of the Gentiles, but at the 12. ver. where they are ex∣prest. And it hath been shewed before, that the Apostle cites not the 11. ver. for the calling of the Gentiles, but for the conversion and deliverance of the Jewes after the calling of the substituted Gentiles. For the Apostle having said, Simeon hath declared how God at first did visit the Gentiles to take out of them a people for his Name: confirmes it by this prophecy of Amos, which in the 12. ver. shewes, that there should be some Nations of the Gentiles, upon whom Gods Name should be cal'd, or who should be cal'd by Gods Name, whilst David's Tabernacle lay waste, whilst the Jewes were to continue in blindnesse. And surely seeing there are so many prophecies which shew the generall conversion of the Gentiles at the restoring of the Jewes, the Apostle in passing by them, and alledging this prophecy to shew, that God would at that time take but a part of the Gentiles to be a people for his Name; doth to my thinking, thereby plainly shew, that the Jewes were then to be given up, and to be no more Gods people, until that day in which he hath appointed to build againe the Tabernacle of David: at which time, the residue of men also shall seeke the Lord, as well as the Gentiles on whom God's Name is already cal'd. You tell us next [that the Prophet hath not these words [after this] but, in these dayes.] But though the Prophet hath not these words, yet the prophecy hath as the Apostle cites it; who saith, to this agree the words of the Prophets, as it written, After this &.

And the prophets words are not [in these dayes] but [in that Day] in that Day, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in that great Day of Christs Kingdom. Neither is it likely that the Apostle cited the words [after this] in reference to what the Prophet had said (which was not questi∣oned,) but rather to what he himselfe had said. And if wee should referre these words to the foregoeing destruction of Israel, how doth this prove that their restauration shall not follow the calling of the substituted Gentiles, when as it is evident, that their threat∣ned dispersion and sifting among all Nations, after which they should be againe restored, was more to be fulfilled upon them in the time of the substituted Gentiles calling, then before? and seeing you confesse, that the preceding destruction was denounced against the Jewes onely, how could you beleeve, that by [the raising of the Tabernacle of David, that is fallen, and building of it as in the dayes of old] is meant the calling of the Gentiles, and not the restoring of the Kingdom and people of David, whom the foresaid judgement should ruine? And yet you seeme to be so confident of the cur∣rantnesse of this exposition, that you thus peremptorily conclude [It is manifest that in this note is a twofold errour, one inserting the words in the prophecy, which are not in it; another in misinterpreting the Apostle's words] Certainely it is very manifest what spirit was predominant in you, when you penned these bold and lowd un∣truths. For did I insert the words [after this] into the prophecy? or did the same Spirit who revealed the prophecy by Amos, re∣hearse it thus by the Apostle? search and see. Nay doe you not say before [and howbeit the Apostle cite them so?] whom then doe you here accuse of error, me, or him? And as for misinter preting the words of the Apostle, it is already shewen, that you would faine father your misinterpreting of it on the Apostle. To which this may be added, That the Prophet doth make a plaine distincti∣on betwixt the people meant by [the Tabernacle of David] and the people meant by [the remnant of Edom, and all the heathen which are called by Gods Name.] For he saith that those meant by the Taberna∣cle of David shall possesse these. What? can the same people be the possessours and the possessed? surely so it must be according to your interpreting of the [building of Davids Tabernacle] of the calling of the Gentiles: seeing in the 12. ver. not onely the remnant of Edom, but the heathen that were to be called in the Jewes steed are plainly

spoken of. Or take it as the Apostle delivers in And then in your sense it will be thus. After this I will returne and call againe the Gentiles, that the residue of men (that is, the Gentiles which are not yet to be called) may seeke the Lord: & all the Gentiles upon whom my Name is (now to be) cal'd. Or thus, that the residue of men (that is, all the Gentiles, that are now to be cal'd) may seek the Lord: & all the Gentiles upon whom my name is (already) cal'd. And what sense is there in either of these in terpreta∣tions? one of which must needs follow upon your interpreting of [the building of David's Tabernacle] of the calling of the Gentiles by the Apostles: seeing the conversion of the Gentiles [upon whom God's Name is cal'd] in the prophecy, was to precede the conversion of the Gentiles meant by [the residue of men.] And besides, [The building of the Tabernacle of David as in the dayes of old,] doth infallibly shew the re∣storing of a people to that estate & condition they were formerly in; which cannot be said of the Gentiles, who were never before God's people.

The Marginall note.

And consequently, that the Jewes endeavour to hinder the growth of the Gospel (1. Thess. 2.14.15.) was a sure proofe of the conversion of the Gen∣tiles, & their owne rejection, who unto the death of Christ were the peculiar people of God, & not wholly cast off, until by their wilful unbeleife, they forced the Apostles to turne from them to other Nations (Act. 13.44, 45, 46.) to whom God had not formerly revealed himselfe, & therefore could not at that time be said, [to returne] unto the Gentiles, whom he had but then receiv'd ne, not to the Jewes, whom he had then (and not til then) quite forsaken. So that if we consider the [Returning] of God here mention'd in the prophe∣cy, to be appliable only to the Jews, to whom alone God had so long before made himselfe known: & yet that the Jews were shortly after the calling of the Gentiles, quite forsaken, we must needs grant, that their great happines here foretold hath not been yet injoyed, but shall be, when the fulnesse of the succedaneous Gentiles is come in. And wherefore did the Apostle change the Prophet's [in that day will I raise up] into [After this will I returne and build?] wherefore, I say, did he, or rather the Holy Ghost in him, make choyce of this paraphrase in place of the text, if not of purpose to make that which hath been said, the more plainly appeare? to wit, that the day of the Jewes deliverance, is to await the accomplishment of the surroga∣ted Gentiles vocation. For though this consolatory prophecy, according to the order of the things revealed to the Prophet, hath relation only to a foregoing judgement denounced against the Jewes, yet it is not therefore

misinforred here by the Apostle, as a subsequent too of the anticipated con∣version of the Gentiles: and that because the very same time, which we fore appointed by God, for the excecution of that punishment upon the for∣saken Jewes, was also fore appointed by him, to be the time for the promul∣gation of his mercy, towards the substituted Gentiles: as these next words [that the residue of men might seeke after the Lord, and all the Gentiles upon whom my Name is cal'd] doe most clearely intimate. For what is meant by [the residue of men,] but the remainder of those Nations, which are not to be converted, til the foresaid redemption of the Jewes? (their redemption I say, as well out of all countries into which they are scattered, and from all Nations amongst whom (as was foretold) they have been sifted (so many hundred yeares) as from all their sinnes, which moved God to use such severity towards them. And what by [the Gentiles on whom Gods Name is cal'd] but the remnant of those Na∣tions, which are now already (or shall, if any more shall) while David's Tabernacle lies waste, become the people of God in the hardned Jewes stead? So that this prophecy doth as well prove a profession of the Gospel, by a great part of the Gentiles, before the Jewes deliverance, and in the time of their blindnesse, as by all that are left of them afterwards. For, that by a people [on whom God's Name is cal'd, or, which is called by God's Name,] is to be understood, a people belov'd of God, and cal'd out from other Nations to serve him, (as the Jewes were heretofore, and as Christians are now) I thinke none will deny: or that [by the resi∣due of men, and all the Gentiles upon whom God's Name is cal'd,] all other Nations besides the Jewes, are meant. And was there then ever as yet such an unanimous consent in the true worship of God, betwixt the Jewes and all other Nations as is here foretold? surely never betwixt them and any one Nation: No, nor long betwixt themselves. And (the more the pity) no lesse odds hath a long time been, and stil is amongst Christian, both in their opinion and practise of religious duties. Vide Commenta••••∣omum Apocalyp. partem primam de sigillis pag. 55.56.

M^r Petrie's Answer.

This is meere cavilling. Before the calling of the Gentiles was not God averse from them, and they from him? and therefore when he looked grati∣ously upon them, he is truely said to returne unto them. Againe in the words of Amos immediately preceding wee see that the Lord was offended with Israel, and when he sent the salvation of God, and glory of Israel among them, it may be as truely said, that he returned unto them. Third∣ly,

it is often in this note repeated, that he had quite forsaken the Jewes: but the Apostle cannot suffer this phrase, Rom. 11.18. Hath God cast away his people? God forbid, for I also am an Israelite, &c. but more of this purpose thereafter.

Reply.

This is meere carping; for to [returne] doth necessarily imply a former abode in that place, or among that people, to which the returning is; or a former possession of that thing, which doth re∣turne. For can it be said, that you are returned to a place where you never were before? or could Nebuchadnezzar have said, I lift at mine eyes unto Heaven, and mine understanding returned unto mee: if he had not been formerly endued with understanding? It is not a sufficient reason therefore to prove that God did returne unto the Gentiles, when he look't graciously upon them [because he was before their calling averse from them, and they from him,] unlesse it can be shew'd withall, that God was sometime before that averse∣nesse, not averse from them. And whereas you say further [that in the words of Amos immediately preceding, the Lord was offended with Israel, and when he sent the salvation of God and glory of Israel among them, it may (be truly) said, that he returned unto them.] If you had said, and when he shall raise up the Tabernacle of David, that is fallen, and close up the breaches thereof, &c. he may be truly said to return unto them; you had said the truth: for the Prophet saith it is this, and not the first comming of our Saviour, that declares Gods returne to Israel after the full accomplishment of the wrath before denounc't against it, which wrath had not wholly seized upon them; untill Judah and Benjamin were dispersed also at the destruction of Jerusalem by the Bomans: and before this the Apo∣stles were turned from the Jewes to the Gentiles, so that God had then ceased to be their God, as our Saviour had said, Matth. 21. ver. 43. and therefore when he shall againe become their God, as he hath foretold he will, at the rebuilding of Davids Tabernacle, then shall this [Returne.] the Apostle speaks of, be fulfill'd unto them: for as God cannot be said to returne to a people in respect of a donation of outward and temporall blessings, unlesse they be first taken from them; so neither can he be said to returne to a people in respect of a participation of inward and spirituall bles∣sings, unlesse they be first depriv'd of the meanes of salvation, which

formerly they enjoy'd. And it is very remarkable here, how wa∣vering you are both in your interpretation and application of God's [Returning] mention'd by the Apostle: for first you un∣derstand it of Gods returning to the Gentiles, in calling them by the preaching of the Gospel, and presently after you understand it of his returning to the Jewes, in sending Christ among them; of whom neverthelesse, you have hitherto deny'd, that this Pro∣phecie doth speake. But I have said that the Jewes were [quite for∣saken] and [the Apostle (you say) cannot suffer this phrase, Rom. 11. ver. 1. Hath God cast away his people? God forbid, &c. And yet the same Apostle in the same ch. at the 15. ver. saith, If the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? and ver. 32. For God hath conclu∣ded them all in unbeliefe, that he might have mercy upon all: and was not the Nation of the Jewes quite cast off, when all the Tribes were thus concluded in unbeliefe? or will you say, that they have still continued the people of God under the Gospel, as well as un∣der the Law? if you will not, you must needs grant, that the Na∣tion is quite forsaken, quite cast off; although not so forsaken, not so cast off, as never againe to be received to mercy; although some particular Jewes be not cast off, as some particular Gentiles were not secluded before Christs comming. And thus having ma••e a shift to passe through almost halfe this note, you leave the Rea∣der in the briars, and step over all the rest, as too rough for your handling.

Israel's Redemption.

And yet there want not some, [ 30] who by the words [All Israel] in the 11. of the Romans, understand onely the Church of the Gen∣tiles, to which some of the Jewes should be united: but if the ob∣vious and simple meaning of the 28, 29, 30, 31, and 32. verses fol∣lowing, will not suffice to discover the weaknesse (that I say not wilfulnesse) of this interpretation; yet surely to any man that is not without reason, the reasons which Wendelinus (in the 19. chap. and 2. Section of his naturall contemplations, at the 391. page) brings to the contrary, will give abundant satisfaction. For first the Apostle doth apparently distinguish the Jewes from the Gentiles, by the word [Israel] when he saith, that blindnesse is in part hapned to Israel, untill the fulnesse of the Gentiles be come in. And

therefore I much doubt, whether he would in the very next line, by the same word indifferently comprehend both Jewes and Gen∣tiles: especially seeing the Israel that is to be sav'd must needs have relation to the Israel, that was before said to be in blindnesse. And then too, what is become of the mystery here spoken of, if the words, And so all Israel shall be saved, should not signifie such a con∣version of the Jewes, as must follow the vocation of the Gentiles? for that some particular Jewes were at that time to be gathered to the Church, they knew before, seeing many such were then a∣mongst them, some of which did first conveigh the Gospel to them. And therefore in my judgement, those Divines deale most sincerely with the text, who acknowledging the literall sense thereof, doe send us to that of Isaiah in his 66. chap. at the 8. ver. as to a plaine proofe of this opinion. Who (saith he) hath heard such a thing? Who hath seene such things? shall the earth be made to bring forth in w 1.61 one day, or shall a Nation be borne at once? for as soone as Sion tra∣velled she brought forth her children. Where the wonderfull and un∣heard of conversion of a whole Nation at once (such as never hap∣ned to any Nation of the Gentiles) together with the expresse mention of Sion, and the evidence of the following verses should, me thinks, be motive enough to make any impartiall Reader un∣derstand this Prophecie of the Jewes; which yet implies not so much a returne of the whole Nation to their Countrie as to their God, and therefore could not be fulfill'd by the returne of a part of them from Babylon; at which time too, the Kingdome of God, (that is, the true worship of God, the meanes by which that King∣dome is obtain'd) was amongst them onely, but hath since (accor∣ding to our Saviours Prophecie in the 21 chap. of Matth. at the 43. ver.) been taken from them: and shall againe according to this, be suddenly and extraordinarily restor'd unto them: as Joel also before intimated, by the plentifull distribution of Gods Spi∣ritin the last dayes.

Mr. Petrie's Answer.

All this Section fights against vaine imaginations: for (as it is said) by all Israel we understand not the Gentiles onely, but the seed of the Promise, that is, the faithfull Jewes, and others in all Nations. As for that Prophecie, Esa. 66.8. was it not fulfill'd truly (albeit not fully) when the believing Church travelled, and brought forth so great multi∣tudes

in one day, as may be called a Nation, as 3000. and 5000. con∣verted in a day. Act. 2.41. and 4.4. and the people with one accord gave heed unto these things, which Philip spake, and they who all had gi∣ven themselves unto Simon Magus from the least to the greatest, belle∣ved and were baptized both men and women, chap. 8.6. and chap. 19.17.18. this was knowne unto all the Jewes and Greeks dwelling at Ephesus, and feare fell on them all, and the name of the Lord Jesus was magnified, and many believed, and ver. 20. so mightily grew the word of God and prevailed, not onely at Ephesus, but al∣most throughout all Asia, ver. 10. and 26. besides many other pas∣sages, and other great and miraculous conversions, whereof wee reall in Ecclesiastic all Histories. So that what was a wonderment unto Esa. 〈◊〉〈◊〉 the faithfull in his time (who hath heard such a thing!) hath been truly done many a day before these our dayes, the evidence whereof 〈◊〉〈◊〉 thinks, should be motive enough to make any partiall or unpartiall Re••∣der understand that Prophecie generally; and so much the rather that (by this Author's owne confession pag. 33.) it implyeth not so much the returne of the whole Nation to their Country, as to their God: it is cer∣taine, it was in part fulfill'd at their returne from Babel: for then they reared up their walls, they planted Vineyards, &c. but it is a grosse opi∣nion to thinke, that all the particulars of these Prophecies should be f••d∣fill'd (in a proper acceptation of the words) at one and the same junction of time: and it is as vaine to thinke, that that Prophecie of Joel a••∣cerning the plentifull powring downe of the Spirit could not be fulfilled by the accomplishment of our Saviours Prophecie, Matth. 21.43. There is no dependance of this Prophecie on the words of Joel, and every one who hath eyes may see, that our Saviour speakes not there of the tem∣por all Kingdome of the Jewes, but of the Gospel, seeing he calleth it the Kingdome of God, and he saith, It shall be taken from them, and another Nation shall bring forth the fruits of it: their temporall Kingdome 〈◊〉〈◊〉 taken from them already; and these last words cannot be understood of any temporall Kingdome: neither were these Romans who destroyed ••e∣rusalem, more devoute then the stubborne Jewes.

Reply.

As the last part of the note, so the first part of this Section was too strong for your pallet, and therefore it was high time for you, to cry out, [all this Section fights against vaine imaginations,] of which kind of answers you have a very pregnant fancie. But as vaine

as they are, they have made the greatest Scholars in Chri∣stendome to confesse, that a generall conversion of the Jewes is here foretold by the Apostle; and to deny, that no more but a partiall and successive conversion of them with the Gentiles, throughout the whole time of the Gentiles calling, is here meant, as you would have the Apostle understood. For I would not Bre∣thren that ye should be ignorant of this mystery, &c. saith St. Paul, what? was it a mystery, that some Jewes were then joyn'd with the Gentiles in the Church of Christ? or shall we thinke, that the Apostle would admonish them not to be ignorant of that which they could not be ignorant of? to wit, that some Jewes as well as the Gentiles, were then to be converted: No doubtlesse, but to be mindfull of that which being a mysterie they were ignorant of, untill he had now reveal'd it unto them; to wit, the conversion of All Israel, of the whole Nation when the fulnesse of the Gentiles should come in. And as I have before shewed, that Israel here is pro∣perly to be taken, so I dare say, that you cannot alledge any text of Scripture, that will justifie the mysticall acception of it, if it be throughly scan'd. And whereas you say [that the Prophec••••, Esa. 66. ver. 8. was fulfill'd truely (albeit not fully) when the believing Church travelled, and brought forth so great multitudes in one day, as may be call'd a Nation, as 3000. and 5000. Acts 2.41. and 4. ver. 4. and chap. 8. ver. 6. and chap. 19. ver. 10.17, 18.20.26. besides o∣ther great and miraculous conversions, whereof we read in Ecclesiasticall Histories;] Certainly your application failes you very much. For first the Prophet speaks of the conversion of a whole Nation, not of halfe a Nation; and much lesse of so small a number, as you (to maintaine your cause) would perswade us to take for a Nati∣on. Secondly, he speaks but of one Nation (to wit, the Nation of the Jewes) and not of the Jewes and Gentiles both; as you in these instances doe interpret him. Thirdly, he speaks of Sions travelling, when she should returne from her unbeliefe (as the contempora∣ting Prophecies in the same chapter doe shew) and not before she fell into unbeliefe; as the conversion of the Jewes which you men∣tion, was. And fourthly, the conversion he foreshewes, is to be so sodaine, that it is said to be performed [at once] which connot be affirmed of a conversion of my ordinarie continuance, and how then can it be affirmed of a conversion of so many yeares and ages,

as you understand it of, in applying it to the whole time under the Gospel? For suppose that a great summe of mony were to be paid to you [at once] would you give the creditour leave to make this construction of it, that it was to be paid by him and his heirs, to you and your heires, untill it were all paid? doubtlesse you would not: and yet as if all the time betwixt Christs first and se∣cond comming, were not time enough to be understood by [one day, and at once] you tell us too [It is certaine, it was in part ful∣fill'd at their returning from Babel, for then they reared up their walls, they planted Vineyards, &c.] Who ever heard of such a large [at once?] of an [at once] to begin at the deliverance of the Jewes from Babylon, and to continue to the next appearing of Christ? what? could the Prophet have made the speedie execution of that he speaks of, a matter of so great admiration, if it should have been any long time in fulfilling? or shall we say, that Adino the Eznite, who lift up his Speare against eight hundred, whom he slew at one time, did it at so many severall times as there were men slaine by him? 2 Sam. 23. ver. 8. or that when Abraham said, Let not the Lord be angry, and I will speake yet but this once, Gen. 18. ver. 32. it is to be understood that he spake more then that once? or that when the Lord said unto Joshua, Ye shall goe about the City once, Jos••. 6. ver. 3. it was to be done many times together? (for in all these texts there are the same words in the originall, as are here in the Prophet) were not this most wilfully to contradict the text? and yet you can very modestly, reverently, and righteously affirme that [It is certaine this [once] was in part fulfill'd at the Jewes returning from Babel.] But where are the reasons that prove this certainty, seeing there is neither in this verse, nor in the whole chapter, any mention of Babylon, or of walls and Vineyards? and if there had been mention of rearing up their walls and Vineyards: how could you understand it properly here, who take it figuratively, Amos 9. ver. 14.? so that all this being laid together, to wit, that this Prophecie doth speake of the conversion of a whole Nation, of but one Nation, of a Nation formerly given up to unbeliefe, and at once againe to return to the truth; it should me thinks, be motive enough to make any partiall or impartiall Reader, to understand the accomplishment of it particularly of the Nationall conversi∣on of the Jewes onely, by the plentifull effusion of Gods Spirit up∣on

them before the great and terrible Day of the Lords appearing, as Joel hath prophecied. And as for that which followes, any one that hath but halfe an eye may perceive how well your eye-sight serv'd you, when you conceived, that the Prophecie Matth. 21. ver. 43. was alledged by me to prove the temporall Kingdome of the Jewes; who have alledg'd it onely as a reason to shew, that this Prophecie of Isaiah could not be fulfill'd at the returning of the Jewes from Babylon, because the meanes of salvation (the King∣dome of God, as our Saviour cals it) was then amongst them on∣ly, of which they were to be destitute before the accomplishment of this Prophecie, which shewes their conversion to it againe. And he may perceive too how you take non causa pro causà, how inju∣riously you impute unto me the alledging of the accomplishment of our Saviours Prophecie; to shew that Joels Prophecie was not fulfill'd, which was indeed before prov'd by such reasons as you could not answer.

Israel's Redemption.

CHAP. III. Of the surviving Gentiles subjection unto, and communi∣on and fellowship with the Jewes, in the knowledge and worship of God.

[ 31] YOu have hitherto heard of the deliverance and happinesse of the Jewes onely; I shall now acquaint you with their partakers, which shall be such as are left of the Nations, that are then to be destroy'd, as you may see in the 66. chapter of Isaiah at 15. and 19. verses. Behold, the Lord will come with fire, and with his Chariots like a whirle-winde, to render his anger with fury, and his rebuke with flames of fire, for by x 1.62 fire; and by his sword will the Lord plead with all flesh, and the slaine of the Lord shall be many. And I will set a signe a∣mong them, and I will send those that escape of them, unto the Nations, to Ta••shish, Pul, and Lud, that draw the bow, to Tubal and Javan, to the Isles afarre off, that have not heard my fame, neither have seene

my glory, and they shall declare my glory among the Gentiles: And they shall bring all your brethren for an y 1.63 offering unto the Lord, out of all Nations, upon horses, and in Charrets, and in Litters, and upon Mules, and upon swift beasts to my holy Mountaine Jerusalem, saith the Lord, as the children of Israel bring an offering in a cleane vessell into the house of the Lord. And I will also take of them for Priests, and for Levites, saith the Lord. For as the new Heavens, and the new earth, which I will make (to wit, at the judgement of the dead, when this Hea∣ven and Earth shall passe away, as it is in the 20. chap. of the Rev. at the 11. ver. and in the 21, chap. at the 1. ver. as these) shall re∣maine before mee, saith the Lord, so shall your seed and your name re∣maine; (to wit, after their foresaid returne from captivitie) And it shall come to passe, that from one new Moone to another, and from one Sabbath to another, shall all flesh come to z 1.64 worship before me, saith the Lord, and they shall goe forth and looke upon the carkasses of the men that have transgressed against me; for their worme shall not dye, neither shall their fire be quenched, and they shall be an abhorring to all flesh. Read also in the 61. chap. the a 1.65 4, 5, 6, 7. verses, and in the 60. chap. the 9, 10, 11, b 1.66 12, 13, 14, 15, 16. verses, and in the 49. chap. the 22, 23. ver. and in the 25. chap. the 6, 7, 8. verses, and in the 14. chap. the c 1.67 1. d 1.68 2. e 1.69 2. ver. and in the 2. chap. the f 1.70 2, 3, g 1.71 4. verses. The same Prophecie also you may finde in the 4. chapter of Micah, at the 1, 2. verses; and not much unlike unto this, is that in the 8. ch. of Zechariah, at the 20, 22, 23. verses, and that in the 14. chap. at the 16, 17. ver. &c.

Mr. Petrie's Answer.

It is now manifest, that these forenamed Prophecies are not of the earth∣ly prosperity of the Jewes onely, and we know certainly, that the Gen∣tiles are partakers with the Jewes: so that the proofe of this point i•• needlesse, and neverthelesse he filleth up some pages with Prophecies to this purpose.

Reply.

Now we are come to the Prophecies that decide the difference, for the very ground of the controversie is; Whether the Jewes and Gentiles are already joyn'd into one Church; which you affirme, and we denie, and yet both agree that these Prophecies doe fore∣shew their uniting. And what then doe they say of it? certainly

they say not, that the Jewes and Gentiles were united into one Church, whilist the Church was amongst the Jewes onely, and some Gentiles were cal'd into it; as it was before Christs com∣ming: neither doe they say, that they are united into one Church, whilst the Church is to be amongst the Gentiles onely, and some Jewes cal'dinto it: as it hath been since Christs comming: but this they say, that at their uniting, the whole Nation of the Jewes, and all Nations of the Gentiles that are left shall worship God after the same manner at Ierusalem. This they shew of them∣selves, and compa••'d with the Prophecies which concerne our Sa∣viours reigne on earth they infallibly declare too, that at their uniting, all Nations in the world shall make but one Church and Kingdome under the government of our Lord Jesus Christ: which is enough to shew, that in the ensuing discourse you doe but vain∣ly kick against the pricks, and manifest an obstinate apostasie from the truth. But left the unlearned Reader should mistake mole∣hils for mountaines, and shadowes for substances, wee must pro∣ceed to examine your Answers. And first you tell us [It is now ma∣nifest, that these forenamed Prophecies are not of the earthly prosperity of the Jewes onely.] What? is it manifest that these forenamed Pro∣phecies speake not onely of the prosperity of the Jewes, because the prosperitie of those dayes belongs not to the Jewes onely? be∣cause I say, these Prophecies here doe shew that the Gentiles shall be partakers with them in the peace, piety, and plentie of that time? who sees not this non sequitur, the independencie of this in∣ference? These last Prophecies shew, that the prosperous estate of the Gentiles shall be dependent on their voluntary submission to, and union with the Jewes; therefore those forenamed Prophecies touching the Jewes returne unto, and prosperitie in their owne Land, are not of the prosperitie of the Jewes onely: such bald untruths and sophisticall Arguments doe stop many a breach in this worke of yours; and help very much to gaine the simple, and to hold up the confidence of the prejudicate Christian. You goe on, and say [we know certainly that the Gentiles are partakers with the Jewes.] Partakers? of what? of the happinesse which the accom∣plishment of the Prophecies here alledg'd, was to bring forth un∣to them? You must first prove, that these Prophecies are fulfill'd, before you can affirme, that they are partakers of the contempo∣rating

happinesse reveal'd in them, and unlesse you meane that they are partakers with them of the happinesse foreshewed in these Pro∣phecies, you doe but equivocate, in saying, [that the Gentiles are partakers with the Jewes.] And yet you conclude, [so that the proofe of this point is needlesse, and neverthelesse he filleth up some pages with Prophecies to this purpose.] Doubtlesse this is spoken of purpose to baffle the Reader from a serious consideration of the union which these Prophecies speake of, which is so obvious, that every ordi∣nary apprehension may of it selfe perceive, that it is not yet accom∣plished; and this you knew very well, and therefore have not so much as quoted the Chapters, or bookes where these Prophecies are reveal'd. Was not this after all your braving, to plead guilty? For if this point was needlesse, you might so much the rather have afforded the Reader a sight of, or at least a direction unto the Pro∣phecies so needlessely alledged, seeing you could not have wisht for a greater advantage against me. But when you passe over the for∣mer Prophecies untoucht, and keep these wholly out of sight, who will not conclude from hence, that you could not possibly dis∣prove the proper and historicall accomplishment of them? and consequently, that the time of their accomplishment, is not yet come?

Israel's Redemption.

[ 32] I know that most of these Prophecies are chiefly interpreted of the joyning together of the Jewes and Gentiles in one Church, [ 32] and rightly.

Mr. Petrie's Answer.

If they be chiefly, and rightly interpreted so, why should we not ac∣quiesce? shall we goe about to inerpret them unrightly? that were to put out our eyes, and deceive our selves and others.

Reply.

As I say, that Interpreters doe rightly affirme, that these Pro∣phecies doe concerne the joyning together of the Jewes and Gen∣tiles into one Church: so I say also that they doe wrongfully ap∣ply the accomplishment of these Prophecies to the time of the sub∣stituted Gentiles calling. And therefore by your fallacious dividing of these words from that which followes, you doe wilfully put out your owne eyes, that so you may the better beguile others of the truth. For first the union foreshewed in these Prophecies is

not to begin, untill the Nations which shall oppose the Jewes af∣ter their returne be miraculously overthrowne at the comming of our Lord Jesus Christ, as the foresaid Prophecie of Isaiah, chap. 66. at the 15, 16, 19. ver. &c. compar'd with the 38. and 39. chapters of Ezek. with the 3. chap. of Joel, and with the 19. chap. of the Rev. at the 11, 12, 13, 14, 15, &c. doth plainly declare. And se∣condly, at the accomplishment of the union foreshewed by these Prophecies. All Nations must goe up to worship before the Lord at Jerusalem; as the latter part of the 66. chapter of Isaiah doth shew, to which we may adde the Prophecies in the 8. chap. of Zecha. at the 20. ver. &c. and in the 14. chap. at the 16. ver. &c. The words are, Thus saith the Lord of Hostes, it shall come to passe, that there shall come people, and the Inhabitants of many Cities: and the Inhabitants of one Citie shall goe to another, saying, Let us goe speedily to pray be∣fore the Lord of Hostes, I will goe also; yea many people, and strong Na∣tions shall come to seeke the Lord of Hosts in Jerusalem, and to pray be∣fore the Lord. Thus saith the Lord of Hostes, In those dayes it shall come to passe, that ten men shall take hold, out of all Languages of the Nati∣ons, even shall take hold of the skirt of him that is a Jew, saying, We will goe with you, for we have heard, that God is with you. And it shall come to passe, that every one that is left of all Nations which came against Jerusalem shall even goe up from yeare to yeare, to worship the King the Lord of Hosts, and to keep the feast of Tabernacles: and it shall be that who so will not come up of all the. Families of the earth unto Jerusalem, to worship the King the Lord of Hosts, even upon them shall be no raine. And thirdly, at the accomplishment of this union, the Jewes shall not seeke unto the Gentiles, but the Gentiles in generall unto the Jewes onely, for instruction in the wayes of God, as Isaiah saith, chap. 2 ver. 2. and 3. and Micah. chap. 4. ver. 1. and 2. It shall come to passe in the last dayes, that the mountaine of the Lords house shall be established in the top of the mountaines, and shall be exalted above the bill••, and all Nations shall flow unto it; and many people shall goe and say, Come yee, and let us goe up to the Mountaine of the Lord, to the house of the God of Jacob, and he will teach us his waies, and wee will walke in his pathes, for out of Sion shall goe forth the Law, and the word of the Lord from Jerusalem. And fourthly, at the accomplishment of this union (and throughout the whole time of its continuance, which it exprest Rev. the 20. ver. 2, 3.) there is to be an uninterrupted

peace over all the world, as the following words of the foregoing prophecy of Isa. & Micah, doe manifest. And he shall judge amongst the Nations, & shall rebuke many people, & they shal breake their swords into plowshares, & their speares into pruning books, nation shal not lift up sword against Nation, neither shall they learne warre any more. With which agreeth that of Hosea chap. 2. ver. 18. In that day I will make a Cove∣nant for them, with the beasts of the field, and with the fowles of Hea∣ven, and with the creeping things of the ground. And I will breake the bow, and the sword, and the battell out of the earth; and will make them to lie downe safely. And to this wee adjoyne the prophecy Psal. 46.8, 9. Come behold the workes of the Lord, what desolations he hath made in the earth. He maketh warres to cease unto the ends of the earth, be breaketh the bow, and cutteth the speare in sunder: he burneth the chariot in the fire. And fiftly, at the accomplishment of this union, the converted Jew shall not be governed by the ecclesiastical and civill lawes of the Gentiles, as it is now; but the Gentiles by the ecclesi∣astical and civill lawes of the Iewes; as is before shewed by their going up to Ierusalem to worship, and to be instructed in the wayes of the Lord. And as touching their civill grovernment, it is further evidenced by the prophecies in which the Gentiles great subjection to the Iewes is revealed. Of which sort are the prophecies, Isaiah chap. 14.1, 2. chap. 49.22, 23. chap. 60.9, 10, 11, 12. &c. and chap. 61.4, 5, 6, 7. And thus, good reader, thou hast the true sense and scope of the prophecies, with which (as M^r Petrie saith) I have need∣lesly filled many pages; and doubtlesse it was very needfull for him to say so, seeing their perspicuity is so irresistible, that he could finde no mysticall paraphrase against it, to puzzle thee with∣all.

Israel's Redemption.

But to say, [ 33] that this is now fulfilled, in the time of the substitu∣ted Gentiles vocation, is to overthrow what was before affirmed, and to take great paines to beguile our selves and others of the truth: it is, I say, to put out our owne eyes, and bid others follow us; for S^t Paul in the 11. of the Rom. tells us plainly, that the Jews are broken off from their Olive tree: and that we are graffed in for them: that they are cast away: that they are hardened: that God hath con∣cluded them all in unbeliefe: and that through their fall salvation is come unto us, to provoke them to h 1.72 jealousie. And therefore it cannot possi∣bly

be maintained, that the Jewes and Gentiles are as yet, one i 1.73 sheep∣fold.

M^r Petrie's Answer.

The Apostle saith not, that all the Jewes are broken off, but rather the contradictory, ver. 1. and 5. neither saith he, that God hath shut up all the Jewes in unbeliefe, that he might have mercy upon all the Jewes: but (as our former translation saith, conforme to the originall) God hath shut up all in unbeliefe that he might have mercy upon all: whereunto the words of the same Apostle Gal. 3.22. The Scripture hath concluded all un∣der sinne, that the promise by faith in Jesus Christ might be given to them who beleeve. Here the Apostle is not speaking of the Jewes onely, but generally both of Jewes and Gentiles; and so farre must his words be extended thereto, seeing he is speaking of them, ver. 30. and 31. and so the meaning of ver. 32. is; It was the counsel of God to suffer both Jewes and Gentiles to fall into unbeliefe or disobedience (as the word Apeitheia likewise imports, and the word sin teaches Gal. 3.) that he might save all his elect both of Jewes and Gentiles after one way, not by their workes, but of his mercy onely. And therefore I cannot possibly conceive, how a man of understanding, can bring or receive such a conclu∣sion out of these words, as this, It cannot possibly be maintained, that the Jewes and Gentiles are as yet one sheepfold. For besides the fallacy of the consequence, the conclusion is contrary to the expresse words of Scripture, especially, Ephes. 2.11. Remember that yee being in time past Gen∣tiles in the flesh, who were called uncircumcision by that which is called the circumcision in the flesh made by hands—but now in Christ Jesus yee who somtimes were farre off, are made nigh by the blood of Christ: for he is our peace, who hath made both one, having broken downe the mid-wall—for to make in himselfe of twaine one new man. And who will deny, that the beleevers now living among the Gentiles are members of the same body and Church uni∣versall, whereof Abraham, Jacob, David, Ezekias, Paul and others were? now then, even now Jewes and Gentiles are one fold.

Reply.

What the Apostle affirmes wee deny not, and therefore wee say not that every family amongst the Jewes, and every Jew of every family, was cast away, was broken off from their Olive. But where∣as the Apostle saith, If the fall of them be the riches of the world, ver. 15. and, As concerning the Gospel they are enemies for your sakes, ver. 28.

and, God hath concluded them all in unbeliefe, ver. 32. These passages wee understand with the Apostle to be meant of all the Tribes, though not of all of every Tribe. I say, with the Apostle, for so generall was the unbeliefe of the Jewes even in St. Paul's time, that chap. 10.1, 2. he saith, Brethren, my hearts desire and prayer to God for Jsrael is, that they may be saved. For I beare them record, that they have a zeale of God, but not according to knowledge. And in the 13. and 14. verses of this chap. he hath these words of them. For I magnify mine Office; if by any meanes I may provoke to emulation them which are my flesh, and might save some of them. Not any one Tribe, but here and there some, (yea but some in all, here and there) amongst the Tribes. And your flying to the former translation of the 32. ver. as to a refuge against the evidence of the last translation, will not serve your turne; seeing the words in the originall are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which are more fully and more fitly rendred by [them all] then by [all] onely. And the [them all] in the 32. ver. must needs have re∣lation to the Jewes onely exprest in the third person by [their, these, and they] in the 30. and 31. verses. And not to the Gentiles exprest in the second person, by [ye, and, your.] And the reason you bring to prove, that the 32. ver. must be extended to Jewes and Gentiles both, to wit, [because the Apostle in the 30. and 31. verses is speak∣ing of both,] is of no force at all, seeing he speakes of the Gentiles as beleevers, and of the Jewes as unbeleevers. And therefore might well say of the Tribes who were then left in unbeliefe, For God hath concluded them all in unbeliefe, that he might have mercy upon all. But of the Gentiles who had then obtained mercy (through the Jewes unbeliefe) he could not affirme this. Neither will the text which you have alledged out of Gal. 3.22. (as parallell to this in the former translation) any thing availe you. For there is a vast difference betwixt these propositions. The Scripture hath concluded all under sin. And, God hath concluded all in unbeliefe. The first is universally, and actually true; seeing all men are sinners; as well beleevers, as unbeleevers. But the last is not universally, and actual∣ly true; seeing all men are not unbeleevers, nor ever were since the first promise of a Saviour. Yea the Apostle saith Gal. 3. that the Scripture hath concluded all under sinne, for this very cause, to wit, that the promise by faith of Iesus Christ might be given to them that beleeve. That is, to them that are not concluded in unbeliefe, albeit they

are concluded under sin. And therfore it must needs be granted, that the 32. ver. Rom. 11. is applyed by the Apostle to some men onely, and not to all; to wit, to the unbeleeving Jewes in opposition to the beleeving Gentiles. And consequently must of necessity too be meant of all the Tribes, none excepted; because it cannot be meant of all Jewes, none excepted. And if this be not evidence enough to make you understand the 32. ver. of the Jews onely, wee have undentable experience to helpe cleare your eye-sight: For tell us, what are the many numerous multitudes of the unbeleeving Jewes disperst at this day amongst the Nations of the Gentiles? are they the Nation of the Jewes, or are they not? If they are, then were all the Tribes concluded in unbeliefe; if they are not, then tell us what Tribe, or Tribes are wanting, that fell not, or continued not in unbeleife with the rest. For surely in the opinion of great Divines the Holy Ghost hath reckoned up by St. John Rev. 7. all the Tribes as re∣maining, and to be converted, not long before the destruction of the Beast and false Prophet. And therefore it is somewhat hard to conceive, how a man of such understanding as you conceite your selfe to have, could notwithstanding so much evidence of Scripture and experience condemne this conclusion. Therefore it cannot possi∣bly be maintained, that the Jewes and Gentiles are as yet one sheep∣fold. And as for the fallacy of consequence, let the reader judge, whether it be on our part, who say, that the Jewes and Gentiles shall not be united into one Church, until the whole Nation of the Jewes be converted, and the foresaid prophecies accomplished: or on yours, who granting, that these prophecies doe foreshew their uniting, doe affirme that they are already thus united, although not one of these prophecies be fulfilled, nor any one Tribe conver∣ted. But to prove that the Jewes and Gentiles are united into one Church, you alledge [Ephe. 2. ver. 11. &c. Remember that yee being in times past Gentiles in the flesh—that at that time yee were without Christ—but now are made nigh by the blood of Christ—who hath made both one, and broken downe the midwall of partition betweene us—for to make in himselfe one new man.] And is St. Paul then contrary to himselfe? what? would he have wisht himselfe accursed from Christ for his brethren, his Kinsmen according to the flesh, Rom. 9. ver. 3.? or would he have said, that going about to establish their owne righte∣ousnesse,

they had not submitted themselves to the righteousnesse of God. chap. 1. v. 3. or Even so have these also now not beleeved, that through your mercy they also may obtaine mercie, chap. 11. ver. 31. would he have said all this of the Jewes (and much more to this purpose) if the Jewes and Gentiles had then equally embrac't the Gospel? if the Tribes had been alreadie one bodie, or then likely to become one bodie with the believing Gentiles? doubtlesse he would not. And therefore, First I may say, that these words [who hath made both one] are to be referr'd to the meriting cause or purchase of their union alreadie wrought on Christ's part, by the shedding of his blood for them: and not to the actuall accomplishing of this purchased union in them; which was to be performed in the time fore-appointed by God for it. For as in the 6. ver. of this chapter, where the Apostle saith likewise in the pretertense. And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. The words could not be meant de facto, of the actuall pos∣sessing of these heavenly places by the Saints then on earth: but de jure, of their right unto them by Faith in Christ, in like manner he might say, that Christ had made the Jewes and Gentiles [one] by purchasing their union, by paying the price of their reconcili∣ation with God, and amongst themselves, although it were not to be fulfill'd by an actuall dispensation of it unto them, untill the fulnesse both of the Jewes and Gentiles should come in, as it is Rom. 11. ver. 12.25. Or secondly, I may say (as you your selfe deter∣mine of the union betwixt the two people in your answer to my next words) that the union the Apostle here speakes of, is not to be understood of an actuall union betwixt the Jewes and Gentiles then living: but of an actuall union betwixt the Church of the Gentiles then begun under the New Testament, and the Church of the Jewes formerly gathered under the Old Testament, (both which were to make one new man, that is, that one glorified As∣sembly and mysticall bodie of Saints which shall come with Christ their head at his next appearing. Whereas the union which wee treat of, and which is fore-shew'd by the preceding Prophecies, is to be of all Nations on earth in one visible Church. And thirdly as I say not, that all the Jewes, but all the Tribes were concluded in unbeliefe, so I denie not that the first fruits of the Jewes under the Gospel are joyned unto the Church of the Gentiles; but I de∣nie

that this is such an uniting of the Jewes and Gentiles as the pre∣ceding Prophecies doe reveale, or that it is any more an uniting of them into one Church, then the calling of the believing Gen∣tiles before Christs comming, was an uniting of the Jewes and Gen∣tiles into one Church, and therefore I thus retort your following Argument against your selfe. Who will denie, that the believing Gentiles living amongst the Jewes before Christs comming (yea before the foresaid Prophets dayes) were members of the same bodie and Church universall, whereof Abraham, Jacob, David and others, were members also? then therefore (by this Argument) even then the Jewes and Gentiles were one fold.

Israel's Redemption.

And as for those which were converted at the first preaching of the Gospel, and at other times since, they are but the first fruits, [ 34] and roote (as I may say) of the branches, and lump, which shall follow after them by a generall conversion: and therefore the cal∣ling of these can no more be accounted a conversion of the Iewes, then the calling of those Gentiles which were gathered to the Church before Christs nativitie can be taken for the conversion of the Gentiles; who were (as time hath shewne us) but the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the forerunners and pledge as it were of all those Nations, which were a long time after converted, by the ministry of the Apostles and their successours.

Mr. Petrie's Answer.

These who were converted at the preaching of the Gospel, howbeit they may be called the first fruits of the Gospel preached since the incarnation of Christ, yet they cannot be called the first fruits of the sheepfold, see∣ing the Patriarchs are the roote and members of the same bodie of Christ, as they are expressely call'd, Rom. 11.16. being conferred with ver. 28. They are beloved for the Fathers sake. Next, there is a vast difference twixt the calling of the Gentiles under the Old Testament, and the cal∣ling of the Jewes under the New: for very few Gentiles were converted, even nothing in comparison of the converted Jewes; and albeit not so many 1000. have been converted as may be converted, yet that is no im∣pediment of the union twixt the two people, which consists in the union of the Church under the Old and New Testament, even albeit never a Jew were converted.

Reply.

In the first words of this answer, you say with ••e that the Jewes which were converted at the preaching of the Gospel, may be cal'd the first fruits of the Gospel: but whereas you adde [yet they can∣not be call••d the first fruits of the sheepfold:] you speake of your owne; howbeit in such a manner, as if I had affirmed, that they were the first fruits both of the Gospel, and Sheepfold; (which had been a meere contradiction.) You say next, [that there is a vast difference betwixt the calling of the Gentiles under the Old Testa∣ment, and the calling of the Jewes under the new: because the Gentiles then converted, were very few, even nothing in comparison of the conver∣ted Jewes since the Gospel.] And suppose the Jewes were more, yet seeing no one Tribe of the Jewes hath been converted since the in∣carnation of Christ, as no one Nation of the Gentiles was before the incarnation, why should these first fruits of the Jewes (though more) be taken for the conversion of the Jewes, rather then those first fruits of the Gentiles (though fewer) be taken for the con∣version of the Gentiles? But yet it is but suppos'd by me, and but said by you, that the Jewes converted under the Gospel, are more then the Gentiles converted under the Law were. For most of the Jewes converted under the Gospel are mention'd in the Acts, and besides the many Gentiles, that became Proselytes in the flourish∣ing and powerfull estate of the Jewes, wee read Hester the 8. ver. 17. that in the very time of their captivitie, many of the people of the Land did Judaize (as the originall hath it) that is, did turne to the Jewes Religion: and these [many] must needs be a great mul∣titude, seeing the Land which Ahasuerus reigned over, was divided into an hundred and seven and twenty Provinces, in all which the Jewes inhabited, as the Letters sent into these Provinces, by Haman for their destruction, and by Mordecai for their delive∣rance doe witnesse: and it is not unlikely, that as in all these Pro∣vinces the feare of the Jewes fell upon them, so in all these Pro∣vinces some were converted unto them. And in the very last dayes of the Jewish Church, the multitude which came together to heare the Apostles speake with other tongues, were partly Jewes, and part∣ly Proselytes, Acts 2.10. And therefore doubtlesse the number of the converted Gentiles before Christs comming doth not come so much short of the number of the Jewes converted since Christs

comming as you pretend: yea for ought that you or any man else can tell, they doe not onely equall but exceed the number of these Jewes. And lastly, in saying [that the union of the two people, of the Jewes and Gentiles, consists in the union of the Church under the Old and New Testament;] You doe herein grant, first, that the Church under the New Testament, is the Church of the Gentiles; and so not of the Jewes and Gentiles both, as it should be, if it did pro∣portionably consist of the Jewes and Gentiles. And secondly, you doe herein grant, that the Apostles words, Ephes. 2. ver. 11. &c. are meant of this union: for you cannot conceive, [that the uni∣on betwixt the two people consists in the union of the Church under the Old and New Testament:] unlesse you doe conceive withall, that the places which speake of their union are so to be understood. And thirdly, you doe herein contradict the preceding prophecies (which you grant to foreshew the same uniting of the two people) for these Prophecies doe plainely declare the uniting of the whole Nation of the Jewes with all the Nations of the Gentiles on the earth: and not the uniting of Gentiles under the Gospel with Jewes under the Law; not the uniting I say, of one part of Christs mysticall bodie the Church then in heaven, with another part thereof newly cal'd to the Faith on earth.

Israel's Redemption.

And besides, [ 35] how the bringing of the Jewes out of all Nations upon horses, and in Litters, and in Charrets, and upon mules, and upon mens shoulders, can beare any other but a literall sense; or how the vaile that is spread over all Nations, can now be said to be de∣stroy'd, when as so many of them runne a whoring after their owne inventions, I cannot conceive. Yea, Even unto this day, saith St. Paul of the Jewes in his time, when Moses is read, the vaile is upon their heart. Neverthelesse, when it shall returne unto the Lord, the vaile shall be taken away. 2 Cor. 3. ver. 15. and 16. But we see not yet Israel return'd (yea we see it fallen into more grosse ignorance and superstition) and therefore the vaile is not yet taken away, and consequently is not yet destroyed from all Nations.

Mr. Petrie's Answer.

Whether he cannot or will not conceive it may be doubted: many 1000. have conceived both these: he gives no reason of his doubting in the for∣mer; and the cause of his doubting in the other is naught: for albeit the

vaile be not taken away from all the Jewes, and from all of all the Na∣tions (in which sense it shall never be taken away, seeing the Church on earth is alwayes a mixt company) yet certainly it is taken away from the Jewes and all the Nations, to wit, so many of them, as turne to the Lord, which are so many as the Starres in heaven, that is, innumera∣ble to men. For the grace of God that brings salvation hath appea∣red unto all men, Tit. 2.11. And God who hath commanded the light to shine out of darknesse, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Je∣sus Christ: so writes a Jew unto the Gentiles, 2 Cor. 4.6.

Reply.

The reason of my doubting in the former passage, is because neither you, nor any other can give a reason sufficient to prove, that the bringing of the Jewes for an offering unto the Lord our of all Nations, upon horses, and in Litters, and in Charrets, and up∣on mules, and upon swift beasts, &c. to his mountaine at Jerusalem, i•• not to be taken in a proper sense for the best reason you can shew, is (as it seemes) that many thousands have conceived these words in another sense, which is as good a reason to prove that other sense to be the true sense of them, as it is to say; that Mahomet was no false Prophet, because many millions have and doe erroneously conceive him to be a true Prophet. And why did you not afford us a sight of that other sense, which so many 1000. have taken these words in: and of the important reasons, that mov'd then so to doe? seeing you confesse page 10. that the Scripture is pro∣perly to be taken, unlesse the proper sense be dissonant from the scope of the text, or contrary to the analogie of Faith, or honesty of manners: neither of which hath been prov'd of the prope•• sense of these words; nor of any of the Prophecies upon which you strive so much to impose a figurative sense. And as you haw not brought a reason to remove my doubting in this former pas∣sage: so you have not prov'd, the reason of my doubting in the other, to be naught. For in saying, [that albeit the vaile be not ta∣ken away from all the Jewes, and from all of all the Nations (in which sense it shall never be taken away, &c.) yet certainly it is taken away from the Jewes, and from all Nations, to wit, so many of them as ••work•• to the Lord, &c.] In saying thus, you say nothing to the purpose for was it not thus when the Prophet spake these words? was not

the vaile then taken away from as many of the Jewes, and of other Nations, as were then turn'd unto the Lord? And when St. Paul said, Even unto this day, when Moses is read, the vaile is upon their heart, neverthelesse when it shall returne unto the Lord, the vaile shall be taken away: were there not then more Jewes converted to the Christian Faith, then have been ever since? and yet the Apostle saith, that the vaile was then upon their hearts, and speaks of the removing of it from them, as of a thing to be done, and not then done; although those were then converted which God had ap∣pointed to be then converted. And therefore the Apostles words are to be understood of the removing of the vaile from all the Jewes, and not from some onely. And the Prophet saith likewise, that God will destroy the Covering cast over all people, and the vaile that is spread over all Nations; which cannot be fulfill'd when onely a part of the vaile is destroy'd, as you understand it: but shall be, when the whole vaile is destroyed. And that it shall be wholly de∣stroyed, the Prophecie of Isaiah, chap. 2. v. 2, 3. which shewes, that all Nations shall goe up to the mountaine of the Lords house, to be taught in his wayes; and the same Prophets words, ch. 11. v. 9. for the earth shall be full of the knowledge of the Lord, as the waters cover the Sea. And the Prophecies which shew that all Nations shal goe up to Jerusalem to worship, doe with the preceding Prophecie joyntly testifie: and therefore this first clause of your parenthesis doth flatly denie, what God doth frequently affirme. And the Scripture which you have alledg'd, is us'd onely as a daring glasse to dazzle the eyes of the heedlesse or unlearned Reader, for that of Tit. chap. 2. ver. 11. hath relation to the severall ages, Sexes, and conditions of men, as the preceding verses doe shew: so that [to all men] there, is no more then to all sorts of men, young, and old, male and female, Master and servant. And yet it might be true too, that the grace of God that bringeth salvation, had then appeared unto all Nations, in re∣gard of the report and publishing of it amongst them; as St. Paul saith, Rom. 10. ver. 18. although not in regard of any effectuall par∣ticipation of it by them. And as for that text, in the 2 Cor. chap. 4. ver. 6. what doth it shew, but that God had reveal'd unto the Apo∣stle and his Assistants, what they preach't unto others; to wit, the knowledge of the glory of God, in the face of Jesus Christ? and Quid hoc ad Rhombum, what can you conclude from hence?

Israel's Redemption.

Againe, [ 36] I know no reason, why we should give more credit to the metaphoricall interpretation of these Prophecies, then to the figurative exposition which some presume to put upon those words in the 12. of Zechariah, at the 10. ver. although St. John in his 19. chap. at the 37. ver. hath alledg'd them as the onely k 1.74 cause that our Saviours side was pierced: of which fact doubtlesse there had been no necessity, if the Prophecie were not to be understood in a literall sense; and to say with others, that it was thus fulfill'd in the Disciples, who beheld our Saviours sufferings, is not onely to rob the Prophecie of its right end, but also to make the Disciples guil∣ty of their Masters death: for the text saith expressely, They shall looke upon me whom they have l 1.75 pierced. Where also it followes, And they shall m 1.76 mourne for him, as one that mourneth for his onely Sonne, and shall be in bitternesse for him, as one that is in bitternesse for his first borne. In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon, in the valley of Megiddon. But who can at the same time earnestly bewaile that mans death, whose punish∣ment they themselves doe not onely procure, but scoffe at? as all that murdered Christ, did at his.

Mr. Petrie's Answer.

1. He useth here rhetoricall termes, but certainly it cannot be concei∣ved by his words, whether he takes them properly, or improperly: but we give no other interpretation of the Prophecies then be literall, that it, chiefly intended as he confesseth, page 37.

2. The Evangelist shewes that Prophecie of Zechariah to be properly fulfill'd in that part, that the sides of our Saviour were pierced, and 〈◊〉〈◊〉 Interpreter saith, that the rest of that Prophecie was fulfilled at that in∣stant; but we may justly thinke, that many of them who consented unto his death did mourne for that their fault; seeing our Saviour prayed un∣to his Father to forgive them, Luke 23.34. and the same Evangelist beareth witnesse, that they who had crucified him, were at the preaching of Peter pricked in their hearts, Acts 2.23.37. whereby we concei•••• that that Prophecie was not fulfill'd in the Disciples, neither in respect of the piercing his sides, nor of looking to him at that time, (for they all fled away, except John) but in the Jewes, who indeed by wicked bands did crucifie him, and looked upon him, and afterwards did mourne for him, as one who mourneth for his onely Sonne: and the mour∣ning

was great, when 3000. were together pricked in their hearts. Now consider whether this exposition be more consonant unto these words of the Prophet, or that other, whereby it is alledged, that all the Jewes who did not see him pierced, shall after so many hundred yeares mourne for their Fathers cruell and malicious contrivance: the former is fulfill'd in the same persons within the space of seven or eight weeks; and the other is not of the same persons, neither within the space of 1600. yeares, if at any time it shall be verisied.

Reply.

1. This is the second time that you cavill at my using of the word literall, for proper, although I herein speake but as Divines commonly speake, out of whom it were easie to fill up many pages with instances for the confirmation of this sense of the word. For what is the meaning of it in this Question, An dogmata fidei ex so∣lo Scripturae sensu literali, non autem mystico, figurato & parabolico sta∣bilienda sint? thus it is propos'd by Stagmannus: and by Broch∣mond thus, An dogmata fidei e solo sensu literali, non autem mystico sta∣biliri commode at{que} tu••ò possint? and in the abridgement of the sub∣stance of Religion set forth by Amandus Polanus, page 127. con∣cerning typica••l Oracles, are these words. Of the first sort are they which are understood of both of them, that is, the type and the substance together, and are to be taken properly, or as they use to speake, literally, as Ex. 12.45. Ye shall not breake a bone of it. And now who hath shewed himselfe the novice? have I, in following Divines in the use of this word? or you in carping at me for it? And whereas you boast [that you give no other interpretation of the Prophecies, then be chiefly intended,] it were well if you did not: but surely you cannot prove your mysticall sense to be the sense chiefly intended: neither doe I say that it is, in telling you, that Inter∣preters doe chiefly expound the preceding Prophecies of the joy∣ning together of the Jewes and Gentiles into one Church: for as I grant that they doe rightly conceive of the subject of these Pro∣phecies, in affirming that they concerne the uniting of the two peo∣ple; so I allow not of the application of this union to the time of the substituted Gentiles calling, by their mysticall interpretations of them.

2. That the Evangelist alledgeth this Prophecie of Zech. as then fulfill'd, onely touching the piercing of our Saviours side, I wil∣lingly

grant; and as the rest of the Prophecie was not at that time fulfill'd, so that it hath not been since fulfill'd, I doe also affirme. And yet if you looke into Cornelius à Lapide you shall finde, that some have said it was then wholly fulfill'd in the Disciples: of whom there were more present then St. John, as St. John him∣selfe records; I say more of the Disciples, if no other of the twelve, and therefore it is false, that our Saviour was not beheld by the Disciples. But as I say, that this exposition is quite contrary to the evidence of the Prophecie, which speakes of the piercing of Christ by his enemies, and not by his friends; so I say too, that your expounding of it as fulfill'd by the Iewes that were pricked in their hearts at Peters preaching, Acts 2. ver. 23.37. is not so con∣sonant to the words of the Prophet, as you imagine. For albeit that many, if not most, of these Iewes were consenting to his death, and upon their conversion were sorrie for their sinne; yet the oc∣casion of all this sorrow was St. Peters preaching, was the hearing I say, of what they had done, and not the beholding of their pier∣ced Saviour, which the Prophet mentions as the onely occasion of their sorrow by whose mourning this Prophecie is to be fulfill'd. And our Saviour himselfe also hath foretold, Matth. 24. at the 30. ver. that this mourning is to be fulfill'd at his next appearing, his words are, Then shall appeare the signe of the Sonne of man in Hea∣ven, and then shall all the Tribes of the earth mourne, and they shall see the Sonne of man comming in the n 1.77 clouds of Heaven with power and great glory. Whom then shall wee believe, our Saviour and the Pro∣phet? or you? For what though the Iewes which shall mourne for him so long after his suffering did not in their owne persons, ei∣ther pierce, or see him pierced? yet as Levi is said to pay tithes in the loynes of his Father Abraham, so these are said to have done what their Fathers did? and Mr. Brightman in his exposition of the 7. ver. of the first chap. of the Rev. understands that too of the accomplishment of these words of Zech. which he expounds al∣most in the same termes as I have done, pag. 16. 17. of his Rev. of the Apocalyps.

Israel's Redemption.

And what comparison is there, [ 37] betwixt the griefe of a few fear∣full and scattered Disciples, for a day or two; and the solemne mourning of all Iudah and Jerusalem, and that to every Famils

apart and their wives apart? As therefore this Prophecie doth con∣cerne the Jewes onely, and chiefly the Tribes that crucified their Saviour: 〈◊〉〈◊〉 doubtlesse it shall then receive its accomplishment, when God at their generall conversion, * 1.78 shall poure upon them the Spi∣rit of grace and supplications, that so they may at once obtaine the forgivenesse of their sinnes; and thus lament their forefathers ma∣licious and cruell contrivance, and their owne hereditary and wil∣full approbation of the death of Christ; who shall then descend unto them, to restore their Kingdome, and to reigne over all the earth, as it is in the 14. chap. of the same Prophet at the 5. and 9. ver. &c.

Mr. Petrie's Answer.

It is said, ver. 11. There shall be a great mourning in Jerusalem, and ver. 12. and the Land shall mourne, every Family apart, &c. whereby is intimated a distinction of the mourning in respect of place: and as they did mourne at Jerusalem publikely, so we may easily conceive that these who had resorted at these publick Feasts unto Jerusalem, did likewise mourne apart after their returning, and were not contented with one dayes mourning (all facts that are credible are not written;) And there∣fore this Prophecie doth concerne the Jewes (but not onely; seeing even the Gentiles may be said to have pierced his sides by their sinnes merito∣riously, and to looke on him by faith, and mourne for their guiltinesse, &c.) and chiefly the persons that crucified their Saviour: So doubtlesse it is great impudence to affirme, that the same Prophet chap. 14. 5. and 9. ver. saith Christ shall descend unto the Jewes to restore their King∣dome, for there is not one word of restoring, nor of the Jewes Kingdome in these two verses.

Reply.

As in the preceding answer you have applied the accomplish∣ment of Zech. words, ch. 12. ver. 10. to the Jewes converted by St. Peters first Sermon: so in this you endeavour to parallel their mour∣ning, with the great and solemne mourning so largely exprest in the following verses of the same Prophecie. For it is said ver. the 11. There shall be a great mourning in Jerusalem, &c. and ver. 12. The Land shall mourne, everie Familie apart, &c. [whereby is intimated (say you) a distinction of the mourning in respect of place: and as they did mourne at Jerusalem publickly, so wee may easily conceive, that these who had resorted at these publick Feasts unto Jerusalem did like∣wise

mourne apart after their returning—(all facts that are very credible are not written:) And therefore on the contrary 〈◊〉〈◊〉 have written here what is not credible. For is it credible that the mourning of 3000. is any way comparable to the solemne and universall mour∣ning of all Judah and Jerusalem for Josiah, 2 Chron. 35. ver. 24, 25. to which the mourning in this Prophecie is compated? Or is it credible that any of these Jewes who resorted unto Jerusalem out of so many Countries as are rehearst, Acts 2. ver. 9, 10, 11. were of the Families of David and Nathan, when as the Tribe of Judab wat not then carryed into captivitie by the R••mans? And if they mourned after their returne into their severall Countries, into Me∣sopotamia, Cappadocia, Pontus, and Asia, &c. this was out of the Land, whereas the mourning the Prophet foreshewes is to be ful∣fill'd onely in Ierusalem, and in the land of Iudea, and it is to be observed by men and their wives apart, and what circumstance is there in the 2. chap. of the Acts from which you can gather, that any of the 3000. you speake of, were women? yea it is to be ob∣serv'd by all the Families of the Jewes that remaine, that is, that are living at the accomplishment of this Prophecie, and therefore the repentance of these 3000. could not possibly be the mourning here spoken of by the Prophet. You say next [that this Prophecie doth concerne the Jewes, and chiefly the persons that crucified their Sa∣viour, but not onely, seeing even the Gentiles, &c. And did you not tell us even now, [that you give no other interpretation of the Pro∣phecies then is chiefly intended?] How then can you say here; that this Prophecie is chiefly meant of the Jewes in a proper sense; and yet meant also of the Gentiles in a figurative sense? is not this to give another sense besides that which is chiefly intended? and doe you thinke that both these senses are intended? if so, how shall we know certainly which is chiefly intended? Surely to affirme that the Holy Ghost doth intend a double sense in these Prophecies, is no small errour; seeing it makes God to have, as it were a heart and a heart; to be I say, as a double dealer, who speakes one thing and meanes another: and shall we conceit thus of God? God for∣bid. Yea, let God be true and every man a lyar: as truth then is but one, so doubtlesse there can be but one true sense of any place in the Scripture, but one sense intended by God; and thefore to make the Scripture Janus-like to looke two wayes, is from man and not

from God, and it is the readiest way that I know to foment divisi∣on amongst men. But there is yet the heaviest charge behinde, for [it is great impudence, you say, to affirme that Zech. chap. 14. ver. 5. and 9. saith Christ shall descend unto the Jewes to restore their Kin∣dome, for there is not one word of restoring or of the Jewes Kingdome in these two verses.] And yet his descending and reigning over all the earth is expresly foretold in these two verses, and shall he come to be King over all the earth, and yet not restore the Kingdome of the Iewes? what City then shall be the royall Citie of this great King, if not Jerusalem, whose extraordinarie restauration is pro∣mised in the verses immediately following, and to which all the Nations shall goe up to worship, as the latter part of the chapter doth foreshew? And what people shall be the choycest subjects of this great King, if not the Saints that shall come with him, and the Iewes (his brethren according to the flesh) whom he shall then deliver from their enemies, as the judgement reveal'd in the 12, 13, 14, and 15. verses. doth declare? Certainly you must needs grant, that the Prophet hath here foretold the restoring of the Iewes (though he useth not these very words, which I say not) unlesse you will denie that the 9. verse is meant of our Saviours reigning on earth as man, and how can you doe this, when as the Prophet saith plainely, that our Saviour shall be King over all the earth af∣ter his descending to the earth, and not while he is in Heaven? Thus then the great impudence of my innocent assertion, is nothing but the gracelesse imprudence of your cholerick accusation: and this one Prophecie which first shewes our Saviours comming with all the Saints, and then his reigning over all the earth, doth in∣fallibly prove all your answers to the other part of the Treatise, to be (as the answers to this) but meere shifts, and evasions.

Israel's Redemption.

CHAP. IIII. Of the restoring of the whole Creation to its originall perfection.

[ 38] ANd thus much of the felicity of that remnant of the Nations which shall outlive the rest at the Jewes returne. Now a word or two of the alteration of the sensitive and senselesse creatures at that time. The wolfe, saith Isaiah in his 11. chap. at the 6. ver. shall dwell with the Lambe, and the Leopard shall lie downe with the Kid: and the calse, and the young Lyon and the fatling together, and a little child shall leadt hem. And the Cow and the Beare shall feed, their young ones shall lie downe together; and the Lyon shall eate o 1.79 straw like the Ox••. And the sucking child shall play on the hole of the aspe, and the weaned child shall put his hand on the Cockatrice den. They shall not hurt nor de∣stroy in all my holy mountaine: for the earth shall be p 1.80 full of the knowledge of the Lord, as the waters cover the sea. And in the 65. chap. at the 25. ver. The wolfe and the Lambe shall feed together, and the lyon shall eate straw like the bullocke: and q 1.81 dust shall be the serpents meate, they shall not hurt, nor destroy in all my holy mountaine, saith the Lord. Where wee may observe against such as understand by these expres∣sions, the effects of preaching on the hearts of cruel minded men; that they are a part of those prophecies, which concerne the Jewes deliverance, and therefore can have no relation to the calling of the Gentiles.

M^r Petrie's Answer.

As wee have nothing as yet of the felicity of the Nations at that imagi∣ned time; so these insuing prophecies make nothing to that purpose, for i•• Isa. 11.10. immediately after the forecited words it is said, In that day: there shall be a roote of Iesse, which shall stand up for an ensigne of the peo∣ple: to it shall the Gentiles seeke, &c. Marke 1. he saith, In that day: so he conjoyneth the preceding and following things into the same time. 〈◊〉〈◊〉 He speakes expressely of the calling of the Gentiles, as it is also cited Rom. 15.12.3. In the words preceding ver. 1. he speakes of the first comming

of Christ; A rod shall come forth out of the stemme of Iesse, and a branch shall grow out of his rootes. 4. In the words following that testimony, he speakes of the calling of the Jewes and Gentiles together, as was exponed before. And therefore this prophecy concerneth not the Jewish Monarchy, and these words may be better exponed allegorically then properly.

Reply.

As it is very untrue that you have had nothing from us of the felicity of the Nations in the day of the Jewes deliverance, for wee have brought you many unaccomplished prophecies out of Gods word to confirme it; so it is very true, that the reader hath had no∣thing from you of this felicity, seeing you have wholly conceal'd from him those prophecies in which it is reveal'd. And these en∣suing prophecies doe speake of the restauration of the creatures both sensible and insensible at that time, for which purpose they were alledged, and not to shew the felicity of the Nations; which yet may well be gathered from the large mercy which God keepes in store even for the dumbe and insensible creatures in that Day; in that day, I say, so frequently foretold by God, and not falsely imagined by us. But to prove that these prophecies doe not con∣cerne the restoring of the sensible creatures to their primitive inno∣cency at the redemption of the Iewes, you bring foure raw and trifling reasons. For reciting the 10. verse, In that day there shall be a roote of Iesse, which shall stand for an ensigne of the people, to him shall the Gentiles seeke. You bid us, [Marke first, that be saith in that day, so be conjoynes the preceding and following things to the same time.] And wee say that the restoring of these creatures to their originall per∣fection; the comming in of the fulnesse of the Gentiles; and the redemption of the Iewes are all to be performed in that day. [Second∣ly (you say) that he speakes expressely of the calling of the Gentiles, as it is cited Ront. 15.12.] And wee say, that as some Nations of the Gentiles were for long agoe cal'd to the knowledge and obedience of the Gospel; so at our Saviour's next appearing, all other Nations of the Gentiles shall be cal'd unto it. [Thirdly, you say, that in the 1. ver. he speakes of the first comming of Christ, A rod shall come forth out of the stemme of Iesse, and a branch shall grow out of his rootes.] And this wee say too, and yet wee say with all, that as the foure verses immediately following may as well, if not rather, be understood

of his actions at his second comming, then at his first: so all that follows in the 6, 7, 8, 9, 10. 12, 13. ver. &c. is to be fulfilled onely at his second comming, which the first part of the 10. ver. speakes of. And you may not thinke it strange, that both the first and second comming of our Saviour are revealed in the same chap. when∣as wee finde them elswhere revealed within the compasse of two or three verses, as Isa. 9.6, 7. and chap. 52.13, 14, 15. and in other pro∣phecies. Yea you doe seeme to me to acknowledge it, in that you forsake the 10. verse (out of which you gather your two former observations, and) in which the roote of Jesse is expressely menti∣oned, and fall backe to the first verse, as the onely place in this chap. that shewes the first comming of our Saviour. And [fourthly, you say, that in the words following that testimony, he speakes of the calling of the Jewes and Gentiles together, as was exponed before.] And wee have before shewed this exposition to be notoriously false: and that from the 11. ver. to the end of the chap. nought but the wonderfull redemption of the Jewes is foretold. As then you have not yet dis∣proved the proper senfe of these prophecies; so doubtlesse you can∣not fit them with an allegoricall paraphrase. For first, as here are many severall kinds of beasts mention'd, so you must finde out as many severall degrees, or dispositions of men to expound them by And secondly, seeing in an allegoricall sense these prophecies are apply'd to the conversion of men, you must tel us, why after their conversion some are cal'd, Wolves, Leopards, Lyons, Beares, and Cocka∣trices: and others, Lambs, Kids, calves and oxen. I say after their conversion, for these names they are distinguished by, when they are said, to lie downe together, and to feed together, and to doe no hurt. And thirdly, you must give us the meaning of these phrases. The sucking childe shall play on the hole of the aspe, and the weaned child s••••l put his hand on the cockatrice den. The Lyon shall eate straw like the 〈◊〉〈◊〉 And dust shall be the Serpents meate. And fourthly, seeing here is mention, not onely of irrationall creatures, but of rationall also of mankind, as well as of beastes, you must tel us first what Convert are alluded unto under the names of these severall sorts of beastes, and what Converts are meant by the little child, the sucking ch•••••• and the weaned child: and secondly, why the names of these bea•••••• are not to be taken properly for the beastes themselves, wh•••••• the things here rehearst doe so well agree with them, and they are

plainely distinguished from mankind too. And unlesse you can give us reasonable satisfaction in all this, you doe but vainely say, [that these words may be better exponed allegorically, then properly.] Yea the proper sense of these Prophecies is further confirmed by the food which God created for every beast of the earth, and every fowle of the aire, and every thing that creepeth on the earth to live by, to wit, the green herb, Gen. 1. ver. 30. and by restraint of the wilde beasts and fowles, both from their ravenous disposition and feeding, the whole time of their being in the Arke: for seeing Noah was to pro∣vide foode for them as well as for himselfe and his Family, Gen. 6. ver. 21. it must needs be granted, that as the Wolfe, the Lamb, and the Leopard; the cow, the Lyon and the Beare &c. did then lie downe together, so they did feed together too: and that the Lyon did eate straw, (or hay) like the Oxe: this, I say, must needs be granted, unlesse we can imagine that Noah did take in flesh into the Arke for the ravenous creatures to live by at that time.

Israel's Redemption.

And besides, [ 39] is there no hurt nor destruction in all the Christi∣an world, that we should thus flatter our selves with such vaine fancies? or rather when was there none? or where is, the Nation shall I say, or the Citie, yea the village amongst us, where cruelty is not practised, where such mischiefs are not to be found, as can scarcely be parallelled in the Common-wealths of the most bar∣barous heathen? And as for those words, for the Earth shall be full of the knowledge of the Lord, which seeme to have been the occasion of the former interpretation, in my conceit, they imply but this, that therefore God will restore to these creatures their primitive obedience, and cause them to be no more offensive to his people; because he hath determined to make himselfe at that time so well knowne over all the earth, that his people shall no more offend him, and so the feare of God shall at once be put againe into the hearts of men; and the feare of men into the hearts of the crea∣tures: for the enmity of the creatures, is but the issue of mans sinne, and therefore when God shall pardon the house of Jacob, and cleanse them from all their iniquities (as hath been said) the sinnes of men which are the cause, and the curse of the creatures, which is the effect, shall depart together.

Mr. Petrie's Answer.

1. Albeit this Author will not give glory unto God in fulfilling his promises, yet wee see, that others are not so ingrate: as Act. 9.31. Then had the Churches rest throughout all Judea, and Galilee and Samaria: and in other times we finde, that the Christians had their halcyonian dayes twixt these ten great persecutions, and afterwards in the dayes of Christian Emperours and godly Kings.

2. Neither doe the Prophets, or Revelation speaking of these times say, There shall never be hurt nor shall ever any man destroy one another: but rather the propertie of the Church in this world is to be militant, and ne∣verthelesse Wolves and Lyons forsake their crueltie in the person of many converts, and therefore these hyberbolicall complaints might well been spared.

3. It doth puzzle the Author, that Esay saith, chap. 11.9. For the earth shall be full of the knowledge of the Lord, and therefore fan∣cieth a private conceit for exponing these words, of which he gives no rea∣son: but we have given sufficient reasons for the allegoricall interpretati∣on, which is confirmed by these words, to wit, that the abundance of the knowledge of the Lord is the cause, why wicked men leave their wicked∣nesse, and adjoyne themselves unto the meek of the earth: as our Saviour saith, Matth. 10.16. I will send you as sheep among Wolves. Of whom certainly many became sheep of Christs fold, which is a more proper effect of knowledge, then the changing of beasts affections.

Reply.

1. We thinke that God is best pleased with us, and most glori∣fied by us, when we confesse the truth, albeit against our selves: and therefore as wee are not so ingrate to denie, that God hath gi∣ven particular Churches rest, not onely from foraigne enemies but homebred also; not onely from heathenish persecutors, but from hereticall too; so we are not so ungodly to denie our owne unrighteousnesse, and unthankfulnesse towards God notwithstan∣ding such mercy conferred upon us. For even when these Churches have had such rest, then have they provok't God afresh, by more then heathenish impieties and oppressions; so that rest from per∣secution hath been the very seed-time in which the tares of all impi∣etie and injustice, of all manner of misgovernment and misbeliefe have been sow'd afresh amongst us; and the spring-tide, in which that cursed and numerous brood of the flesh, which St. Paul reckons

up, Gal. 5. ver. 19. &c. hath been manifest in us: as adultery, for∣nication, uncleannesse, lasciviousnesse, Idolatrie, witchcraft, hatred, variance, emulations, strife, seditions, Heresies, envyings, murthers, drunkennesse, revilings, covetousnesse, and such like: For it was in the time of Israel's rest, that the faithfull Citie became an harlot, and full of murderers, that her Princes grew rebellious, and companions of theeves, that every one of them loved gifts, and followed after rewards: that they judged not the fatherlesse, nor the cause of the widow: that they joyned house to house, and field to field, till there was no place: that God looked for Judgement, but behold oppression; and for righteousnesse, but behold a cry: that the Harpe, and the Viol, and the Tabret and Pipe, and wine were in their Feasts, but they regarded not the worke of the Lord, nor the operation of his hands, Esa. the 1. and 5. chapters. And have Christians made any better use of their rest from perse∣cution and destruction? surely no. For it was in the very in∣fancie of the Church, that Ephesus was threatned for leaving her first love; Pergamos for the Doctrine of Balaam, and the Doctrine of the Nicholaitans: Thyatira for suffering Jezabel to seduce the servants of God to commit fornication, and to eate things offered to Idols: Sardis for that her workes were not found perfect before God, that is, to proceed from a sincere heart and an upright affe∣ction; and Laodicea for her lukewarmenesse in Religion, Rev. the 2. and the 3. chapter. And seeing it was thus in the first and best age of the Christian Church, how bad, thinke you, hath it been since? surely the same Apostle will tell you, chap. 9. ver. 20, 21. And the rest of the men that were not killed by these plagues, yet repen∣ted not of the workes of their hands, that they should not worship Devills, and Idols of gold, and silver, and brasse, and stone, and wood, which nei∣ther can see, nor heare, nor walke: neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. And 'tis this great wickednesse of Christians themselves, 'tis their en∣vying at, their contention with, and their defrauding of each other; 'tis the mischiefe they devise against, and the hurt they daily doe one to another, that I have spoken of; and not of the hurt they receive from others; not of suffering by their heathe∣nish neighbours before the whole Empire became Christian, or by heathenish Nations since that time; and therefore in this part of your answer you have quite mistooke the marke, and brought a

record of some particular Churches rest from suffering, instead of their rest from sinning.

2. In the next you give but a false fire; for we are discoursing of what doth inevitably follow from these Prophecies according to the allegoricall interpretation of them: and therefore if the Rev. or the Prophets doe speake otherwise of the times, to which you referre these Prophecies, then these Prophecies doe; it is an undeniable evidence against you; that either the allegoricall sense is not the true sense of them; or that these Prophecies are not to be accomplisht in the time to which you apply them: as indeed they are not: for they shall not hurt nor destroy in all my holy moun∣taine, saith the Lord, which words doe infallibly shew, that the innocencie of the creatures whom this is spoken of, shall be such, as cannot possibly consist with the many mischievous (that I say not unnaturall) actions of Christians amongst themselves: but may very well be fulfill'd in the generall agreement and gentlenesse of the dumb creatures at the appearing of our Lord Jesus; at which time it is, that these Prophecies which reveale the Jewes prosperi∣tie in their owne land, and those which reveale the joynt-embrace∣ment of the truth by all Jewes and Gentiles, and these which re∣veale the reducement of the dumbe and insensible creatures to their originall perfection, are all to be accomplished; and therefore al∣though it be the propertie of the Church to be militant in this world, that is, untill the appearing of Christ; yet in that new world she shall be triumphant; she shall be rid of all her adversa∣ries, of all her disturbers, as is plentifully declar'd by the Pro∣phets, and implied in the first part of the 20. chap. of the Rev. But whereas you have alledg'd these words, as a reason to prove, that there shall be alwayes hurt done by Christians in this world (for these you say are the beasts of whom these Prophecies are to be un∣derstood) certainly you are much mistaken in this argument; for it will not follow, that Christians must needs be hurtfull to them∣selves, because [it is the property of the Church to be militant in this world,] that is, till our Saviours comming to receive hurt from o∣thers. And yet though we denie your Argument, wee denie not what you would infer from it, to wit, that Christians are hurtfull to each other; yea we say (and that without an hyperbole) that they are so hurtfull, that even for this very cause these Prophecies can∣not

be understood of them. For wee dare not with you first to make them contradict other Scripture by wresting of them to a false sense, and then to uphold our errour by a flat denyall of that which God hath spoken in them: by affirming I say, that these words, they shall not hurt nor destroy in all my mountaine, are thus to be under∣stood, they shall hurt and destroy in all my holy mountaine. Yea, wee hold it much safer to denie the allegoricall sense of them, and so their present accomplishment withall (neither of which any other Scripture, or any circumstance in these Prophecies doth enforce) then to denie what God hath so plainely reveal'd in them.

3. And yet you goe on like a Conquerour, and beare the Reader in hand [that the words in the 9. ver. for the earth shall be full of the knowledge of the Lord, doe puzzle the Author, and that therefore hee fancieth a private conceite for expounding these words, of which he gives no reason.] But surely it doth not puzzle the Author so much, as to make him contradict any thing that God doth say; as you have done to justifie the allegoricall interpretation of these Prophecies; and therefore it is evident, that your exposition is the private con∣ceit, seeing it crosseth the text, and not mine, which though you accuse, you could not shew to be contrary unto the text. Yea, the reason which I have given for it (for you wilfully belie me, in say∣ing, I have given none) is not onely very agreeable unto the proper sense of these Prophecies, but to reason it selfe: for what could more illustrate the wisedome, Justice, and mercy of God in the re∣stauration of these creatures, then to ordaine, that man, the crea∣ture whose disobedience had been the occasion of subjecting all o∣ther inferiour creatures unto vanitie, should againe by his obedi∣ence (springing from the abundant knowledge of his maker) be∣come the occasion of delivering them from this bondage of cor∣ruption? and therefore though it be true, that the saving know∣ledge of the Gospel hath made and doth still make wicked men to leave their wickednesse; yet it is not true that the calling of men out of the state of nature into the state of grace is foretold in these Prophecies, and the words of our Saviour, I send you as sheepe amongst Wolves, Matth. 10. ver. 16. are flat against you, for they are meant of the most obstinate enemies of the Gospel: they are meant, I say, not of such as should become sheep, but of such as should kill the sheep, and use their utmost endeavour to keep all others out of

the sheepfold: as the verses following doe declare, and interpre∣ters acknowledge: and albeit there hath been now and then one such Wolfe as St. Paul was, that of a savage persecutor, hath be∣come a pious Saint, yet besides all these Wolves, that have still kept their owne hue and habit (and besides those who being bred up in the Church, have still retain'd their innocent garments) there have been many, who being without the Church, have exchang'd their habit for sheeps clothing for no other end, but to have the benefit of the Sheeps pasture, and the better opportunitie to de∣stroy the sheepe, and to destroy the more sheep. And besides, al∣though the word [Wolves] doth in the saying of our Saviour, signi∣fie men, yet it followes not from hence, that it is so to be understood in these Prophecies: for it must be some circumstance out of the Prophecies themselves that must prove this, and not the allegori∣call acception of this word in another place. And as I say not, that the change of beasts affections from bad, to better, from e∣vill, to good, is to be the proper effect of any knowledge of God in themselves; so I say, that God hath here reveal'd, that this change shall as well bee the effect of mans pleasing him by obedi∣ence, as the change of them from better to worse; from good to evill, was of mans displeasing him by sinne.

Israel's Redemption.

As then there can be no sufficient reason alledg'd for the allego∣ricall interpretation of these Prophecies; [ 40] so, if wee believe Gods revelations touching the Jewes returne, there can be no reason urg'd to the contrary, that will force us to forsake the literall sense of them. By which sense I am sure, that passage of St. Paul in the 8. chap. of the Rom. at the 21. ver. is so well explain'd, that the great strife about the signification of the word [Creature] there, may be soone decided, and by which too, the opinion of those, who from that place would make the sensitive creatures copart∣ners with us, of that glorie which followes the last resurrection, falls to the ground. For is not the exchange of a ravenous dispo∣sition for a quiet and peaceable, and the freedome from the abuse of sinne, A delivery of the sensitive creature from the bondage of corrup∣tion? and the glorious r 1.82 libertie of the Sonnes of God, what is it, but the flourishing estate of the Jewes (before spoken of) under Christ their Head? who accompanied with all the Saints departed, and

then living, shall come and receive dominion; and s 1.83 glory, and a Kingdome, that all people, Nations, and Languages may serve him; as you shall heare anon.

M^r Petrie's Answer.

1. The truth of God needeth not the boulstering of mans devises.

2. The Apostle is speaking there of the finall deliverance of the creature from the bondage of corruption: which is not cleared by that cohabitation of beasts, unlesse wee will be content with a small portion of deliverance, for the generall deliverance of the creature: which kind of contentment these Authours will not acknowledge in the accomplishment of the promises, no, nor in a fuller measure. The Authour collecteth nothing particularly from that text Isa. 65.25. neither is there any word there of the Jewish Monarchy; and seeing it hath the same allegorie with that chap. 11. wee goe forward.

Reply.

1. The truth of God, say you, needeth not the boulstering of mans devices. And mans devices, say wee, are not a boulstering, but a be∣reaving; are not an upholding, but a destroying of the truth of God. But what is the device which you have found here? is it not the comparing of one place of Scripture with another, which speakes plainly of the same thing? and is not this warranted by the generall approbation of Divines, for a very remarkable rule in the right interpreting of the Scriptures? you cannot denie it. The device then which you speake of, is but a device of yours to make the Reader baulk the onely light Gods word holds out un∣to him for the true discoverie of the Apostles meaning, that so he may stick the closer to that sense, which mans device hath put up∣on it.

2. The Apostle saith, the creature it selfe also shall be delivered from the bondage of corruption, &c. and the Prophet saith, the Wolfe shall dwell with the Lamb, and the Leopard shall lie downe with the Kid—and the Cow and the Beare shall feed together. Whereby he shewes both what these creatures bondage of corruption is, and what their deliverance from it: whereby he shewes, I say, that the wild, un∣tamed, and hurtfull disposition which these creatures are now sub∣ject unto, is their bondage of corruption: and that the re-estating of them into that mild, peacefull, and harmlesse condition in which they were first created, shall be their deliverance from it. And when

shall this be fulfill'd? shall it be after the generall judgement of the dead mention'd, Rev. 20. ver. 12, &c.? surely no, for then this earth out of which these creatures were made, shall passe away, and be no more found, Revel. 20. ver. 11. then this earth and the workes (the creatures) that are therein shall be burnt up, 2 Pet. 3. ver. 10. And we read not of any Starres in the new heaven, or of any beasts on the new earth; yea, besides men and Angels, we reade of no more creatures then of a tree of life, and of a river of life in that holy Jerusalem which shall descend from God unto the new earth; the earth with which there shall be no Sea created: and consequently these creatures deliverance is to be fulfill'd at the restoring of Judes and Jerusalem, cal'd here by Isaiah, the holy mountaine, and chap. 2. the mountaine of the Lords house, and the mountaine of the Lord. And thus by conferring these two Prophecies of Isaiah and St. Paul, it is manifest, what these creatures deliverance from the bondage of corrup∣tion is, touching which you say onely [that the Apostle is speaking of the finall deliverance of the creature from the bondage of corruption: which is not cleared by that cohabitation of beasts, unlesse wee will be content with a small portion of deliverance for the generall deliverance of the creature.] So that you grant, that the cohabitation of the beasts is their deliverance from the bondage of corruption (and conse∣quently, that the foresaid Prophecies in which it is reveal'd, are properly to be understood, which before you so stoutly denied) but you say withall, that it is [a small portion of the creatures delive∣rance,] that it is a deliverance but of a part of the creatures: and surely we doe not say, that the deliverance of the sensitive crea∣tures is the deliverance of all the creatures; but we say that all the insensitive creatures too shall be restor'd to their Primitive perfe∣ction (and so delivered from the bondage of corruption) when these are, as other Prophecies doe foreshew of them. And seeing you acknowledge the Renovation of the creature to be its delive∣rance, we marvell what you meane in saying that [the Apostle is speaking there of the finall deliverance of the creature:] For if you meane by [the finall deliverance] a further renovation of it; surely we know but of one renovation of the creature that the Scriptures speake of, and that is to be a perfect renovation of it: but if you meane annihilation and dissolution of it; you hold one more de∣liverance of the creature then any other Divine doth, to wit, a de∣liverance

by renovation, and a deliverance by abolition, but wee denie that the Apostle speakes there of the dissolution of the crea∣ture; and that this is cal'd a deliverance of the creature from the bondage of corruption in any place of the Scripture: Yea, wee see not how the creatures deliverance from the bondage of corrup∣tion, should be a delivering of it into a greater corruption; nor how the creature should rather earnestly expect such a deliverance from the bondage of corruption, by which all the kinds of it shall be destroyed; then desire to continue subject to this bondage, un∣der which all the kinds are preserved. And seeing the creatures bondage of corruption, is the vanitie to which it was made sub∣ject by reason of mans sinne, after its creation; and so cannot be meant of that corruptible condition of the creature in which it was created subject to death and dissolution; it must needs fol∣low, as wee conceive, that the creatures dissolution cannot be its deliverance. For such as the bondage is, such must the deliverance be: but the bondage was the alteration which befell it through mans sinne: after its creation (which was adventitious to it) and not its corruptibilitie, which was made naturall to it by creation: and consequently the deliverance must be a restauration of it; the deliverance of the sensitive creatures a restauration from their hurt∣full and untamed disposition to a mild and harmelesse, and of the insensitive, of the Starres and Heavens from a malignant influence to a favourable, and from a dimmer to a clearer brightnesse, &c. And whereas you say, [that the Author collecteth nothing particular∣ly from that text, Isaiah 65. ver. 25.] Surely he collects as much from that Prophecie, as from the other; and to this end hath alledged both together, because both doe reveale the same thing: but if you want a particular observation from this text, you may take notice that he saith, And dust shall be the Serpents meat, whereby he shewes, that when the Lyon shall eate straw like the bullock, when all other beasts and creeping things of the earth, and fowles of the aire, shall live by that food which was appointed for them at the creation, Gen. 1. ver. 30. the Serpent onely shall feed still on the nourishment of his curse, Gen. 3. ver. 14. as a memoriall of his be∣ing the instrument of mans fall, and so of subjecting his fellow-creatures into vanity thereby. And how could you say [that there is not any word of the Jewish Monarchy in this Prophecie;] when∣as

these are the verses immediately foregoing? And I will rejoyce in Jerusalem, and joy in my people, and the voyce of weeping shall be no more heard in her, nor the voyce of crying. There shall be no more there an infant of dayes, nor an old man that hath not filled his dayes: for the child shall dye an hundred yeares old: but the siner being an hun∣dred yeares old shall be accursed. They shall build houses and inhabit them, and they shall plant Vineyards, and eat the fruite of them, they shall not build and another inhabit, they shall not plant and another eate: for as the dayes of a tree, are the dayes of my people: and mine elect shall long enjoy the worke of their hands: they shall not labour invaine, nor bring forth for trouble: for they are the seed of the blessed of the Lord, and their off-spring with them: and it shall come to passe, that before they call I will answer: and while they are yet speaking, I will heare. The Wolfe and the Lamb shall feed together, &c. What thinke you of all this? doth it not plainly shew the future establishment and prosperity of the Jewes in their owne Land, as the latter part of the 11. chap. doth their returne to it? and are not the dumb creatures as plain∣ly distinguisht here from the Jewes, as in the 11. chap. from the Iewes and Gentiles? what then shall we say of you, who have so lit∣tle care of your credit, and regard of your Conscience, as to de∣nie, [that here is any word of the Jewish Monarchy? surely you have need of such Readers as will swallow all you say with an implicite faith: for if they take the course of the noble Bereans, and search whether it be as you say or not, you will often be found a traitour to the manifest truth of God; a crime doubtlesse of no low ranke, a sinne of no light dye.

Israel's Redemption.

Another Prophecie touching the renewed estate of the crea∣tures, [ 41] is to be seen in the 30. chap. of Isa. at the 23. v. Then shall he give the rain of thy seed, that thou shalt sow the ground withall: and bread of the increase of the earth, and it shall be fat and plenteous: In that day shall thy cattle feed in large pastures. The Oxen likewise, and the young Asses that eare the ground, shall eate cleane provender, which hath been winnowed with shovell and with the fanne, and there shall be upon every high hill, rivers and streames of waters, in the day of the slaughter when the towers fall. Moreover, the light of the Moone shall be as the light of the Sunne, and the light of the Sun shall be seven-fold, as the light of seven dayes, in the Day that the Lord t 1.84 bindeth up the breach of

his people, and healeth the stroke of their wound. But the great increase of the light of the Sunne and Moone here spoken of, is in the 60. chap. at the 19. ver. plainely gainesayed, the words are these. The Sunne shall be no more thy light by day, neither for brightnesse shall the Moon give light unto thee, but the Lord shall be unto thee an everlasting light, and thy God thy glory. Where if it had been said, that the Sun should no more burne them by day, nor the Moone by night, as it is in the 121. Psal. or smite them, as it is in the 49. chap. of Esa. at the 10. ver. I could have sent you for an answer to the fourth chap. of the same Prophet at the 5. ver. The Lord will create upon every dwelling place of Mount Sion, and upon her assemblies a cloud and smoke by day, and the shining of a flaming fire by night, for upon all the glory shall be a defence. And there shall be a Tabernacle for a shadow in the day from the heat, and for a place of refuge, and for covert from storme and from raine. But seeing it is said, The Sunne shall be no more thy light by day, these places will be better reconciled, if we acknowledge, that in the 60. chap. there is a mixt rehearsall of those blessings, which are proper onely to the heavenly Jerusalem (which as it is, Rev. 21. ver. 23. and chap. 22. ver. 5. hath no need of the Sunne, nei∣ther of the Moone to shine in it) with those which the Jewes shall receive at the restauration of their earthly Jerusalem: for such a mixture of things, which shall in their execution be many genera∣tions apart, is very usuall in the Prophets.

Mr. Petrie's Answer

Here he shewes no Argument for this purpose, but gives a buze for reconci∣ling the 26. ver. with chap. 60.19. but all this travell might have been saved, if he had considered, that Isa. in chap. 30. hath a particu∣lar warning for the Jewes in his owne time: he speakes not there of any returning of the people, but in the beginning he reproveth them for their confidence in Egypt, and for their contempt of the Word, and in the midst be foretelleth the mercies of God on them, and lastly assureth them of the destruction of their enemies the Assyrians by name: all which were ac∣complished in his owne time, as we may finde in chap. 37. and for these causes nothing in that 30. chap. can make for the restauration of the creatures at that imagined Monarchy.

Reply.

How, you say, he shewes no Argument for his purpose, but gives a buze for reconciling the 26. ver. with chap. 60. ver. 19. And doe you

speake this in good earnest? I pray then tell us, when the light of the Moone shall be as the light of the Sunne: and when the light of the Sunne shall be seven fold, as the light of seven dayes; if it shall not be fulfill'd at the time of our Saviours reigne on earth. For as yet it hath not been thus, and after the last resurrection it cannot be, because then the day and night shall come to an end, as it is Job. 26. ver. 10. because then these Heavens in which the Sunne, Moone, and Starres are set shall passe away, shall be no more found, as it is, Rev. 20. ver. 11. and Job. 14. ver. 12. And therefore it must needs be thus at the restoring of the Kingdome to Israel, or as the Prophet here expresseth it, in the Day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound, and so here is not onely [a buze] but such an argument too for our pur∣pose, as you knew better how to avoyde, then answer, how to conceale, then to reconcile with your opinion: (and yet if you like not the buze you speake of, I can give you another buze, for per∣haps that text in the 60. ch. may be thus understood, to wit, that the cloud which chap. 4. the Lord hath promised to create upon every dwelling place of mount Sion, shall both defend it from the heat of the Sunne, and be it selfe a light unto it by day, and that the shi∣ning of the flaming fire, which he will create, shall be in stead of the brightnesse of the Moone unto it by night) But [all my travell in the reconciling of the 26. verse of this chapter, with the 19. ver. of the 60. chap. might have been spar'd, you say, if I had considered, that Isa. chap. 30. had a particular warning for the Jewes in his owne time, and so repeating the severall heads of the chap. you conclude, all which were accomplisht in the Prophets owne time, as we may finde in chap. 37.] And what doe wee finde there? doe we finde that the threatning against the Jewes, chap. 30. for their confidence upon Egypt, and their contempt of Gods word, was fulfill'd in Senna∣cheribs threatning to come up against Hezekiah? no, but the con∣trary, that Sennacherib was disappointed of his purpose by Heze∣kiahs prayer unto the Lord. Doe we finde then that the destructi∣on of the Assyrian which is foretold in the 30. chap. was fulfill'd in that slaughter of an hundred and fourscore and five thousand of Sennacherib's Army mention'd chap. 37? no, for that slaughter was an extraordinary Judgement of God by an Angel sent in the night to destroy them: but the destruction spoken of in the 30

chap. was to be in more then one place, and to be performed with Tabrets and Harpes: and in battles of shaking, as the 32. verse doth declare. Doe wee finde then that the mercies of God foretold in the midst of the 30. chap.—for the people shall dwell at Sion in Jeru∣salem, thou shalt weepe no more.—And there shall be upon every high mountaine, and upon every high hill rivers, and streames of water—Moreover the light of the Moone shall be as the light of the Sun, &c. Doe we finde it recorded in the 37. ch. that these things were fulfill'd in the Prophets dayes? no, wee finde not a word there touching ought of all this Prophecie; and therefore the 37. chap. is onely a Chronicle of that which passed betwixt Hezekiah and Sennacherib; and no Register of the accomplishment of what is foretold in the 30. chap. and consequently Mr. Petrie in affirming this, of pur∣pose to shift off the invincible evidence of that which wee have al∣ledged out of the 30. chap. for the restauration of the creatures, hath shewed himselfe a teacher fit for none, but such as the Pro∣phet mentions, chap. 30. ver. 10. who said unto the Prophets, Prophe∣cie not unto us right things; speake unto us smooth things, prophecy de∣ceits.

Israel's Redemption.

And it is the more likely to be so here (not onely because the words immediately following in both Prophecies, [ 42] are in sense all one; for they shew the same reason wherefore the Sun and Moone should no more give light unto them, but also) because the happi∣nesse which the Jewes shall then be made heires of, shall never a∣gaine be interrupted by any misery. For the ransomed of the Lord shall returne, and come to Sion with songs and everlasting joy upon their heads, They shall obtaine joy and gladnesse and sorrow and sighing shall flee away. Esay the 35. at the 10. ver. And lest one should conceit that the Judgement of the dead (plainely describ'd in the 20. chap. of the Rev. at the 11, 12, &c.) shall either suspend or disturb this joy, Saint Paul in the 1. Epist. to the Cor. the 6. chap. the 2. and 3. ver. hath told us, that the Saints shall judge the world * 1.85, that is, the wicked men that have been their oppressours; and judge the An∣gels,

that is, the evill spirits, that have been their tempters; and therefore shall not be thrust downe to the barre amongst them, but advanced to the bench against them; an addition doubtlesse to their former happinesse, and no abatement of it.

M^r Petrie's Answer.

Some word of Isaiah 35.10. must be taken in another then the pro∣per signification: for if the word Sion be not taken for the Christian Church, but for that hill within Jerusalem, and the word Returne be meaned of bodily returning of the Jewes, the words everlasting joy, (be∣ing taken for worldly joy) contradicts the tenet of the thousand yeares Monarchy, which shall end with an insurrection of the Gentiles against the Jewes: but if the redeemed of the Lord be exponed for the faithfull, whom Christ our Lord hath redeemed with his bloud, and their returning and comming to Sion, be their repenting and joyning to the society of the Saints, then the everlasting joy is cleare by the words of our Saviour, John 16.22. Ye now have sorrow, but I will see you againe, and your heart shall rejoyce, and your joy shall no man take from you. And as the Judgement is unquestionable, so it is justly doubted, whe∣ther the Apostle meaneth the Jewes, 1 Cor. 2.3. seeing our Saviour saith, Matth. 19.28. Ye who have followed me in the regenerati∣on, when the Sonne of man shall sit on the Throne of his glory, shall sit upon twelve Thrones judging the twelve Tribes of Isra∣el; where the twelve Tribes are not Judges but judged. But certainly he meaneth not of their judging in the temporall Monarchy, seeing the An∣gels shall not be judged before the universall Judgement: And the Apo∣stle saith, how much more things appertaining unto this life? whereby it appeares, that in the first part of the verse he understands a Judge∣ment not in this life. And in both respects these words of the Apostle are a diminution doubtlesse, unto that imagined Monarchy.

Reply.

Without doubt if the Reader will take all to be true that you say, he shall never finde you in an errour: But if you have no bet∣ter reason to prove, that the words [Sion and Returne] must be taken in another then a proper signification: but because you con∣ceit,

that the words [everlasting joy] cannot consist with the insur∣rection of the Nations at the expiration of the thousand yeares; you doe but deceive your selfe with this reason. For though the thousand yeares peacefull reigne shall be terminated, by the Gentiles insurrection at the loosing againe of Satan: yet the joy of the Jewes (here reveal'd) is not limited by it. For we read indeed of the sur∣rounding of the Saints by the Nations, Rev. 20. ver. 9. but we read not there of any feare in them, or hurt done unto them: yea wee read onely of the finall overthrow of their enemies. And whereas the better to countenance your Argument, you call the [everla∣sting joy] here, a worldly joy; I pray what reason moves you to imagine that the joy promised by God to the converted Jewes (whom he calls his elect, and whom others, he saith, shall call the holy people, and the seed which the Lord hath blessed) should rather be a worldly joy then such a joy, as our Saviour promised his Disci∣ples, John 16. ver. 22. Is it because the Jewes are to be Inhabitants on the earth, after they receive this everlasting joy? and were not the Disciples Inhabitants of a more sinfull world, then these Jewes shall be, when they were made partakers of the joy which no man could take from them? This reason then cannot prove your Epi∣thite to belong rather to the joy of the Jewes, then to the joy of the Apostles; and yet unlesse this be the reason of your calling it a worldly joy, I cannot conceive why you should thinke, that af∣ter the Jewes are so plentifully inspir'd with the Spirit of God, as the Prophets doe foreshew they shall be, their joy should not be as spirituall and inseparable as the Apostles was. And although it be unquestionable from the passage of St. Paul, in the 1 Cor. chap. 6. ver. 3. that the Judgement of all evill as well Angels as men, is at the last resurrection to be passed on them by the joynt-approbati∣on of the whole number of the elect: yet seeing it is not unlikely, that by [the world] ver. 2. the Apostle meanes rather the Nations of the Gentiles in the time of Christs reigne on earth, then the number of the reprobate at the generall Judgement of the dead; it may justly be doubted, whether by the word [Saints] in that place also, the Nation of the Jewes be not comprehended with the faithfull which our Saviour shall bring with him, as well as in the 20. chap. of the Rev. where it is foreshewed, that the Nations of the foure quarters of the earth shall be gathered together against

the Saints at the end of the thousand yeares. And the words of our Saviour to his Disciples, Matth. 19. ver. 28. Ye who have followed mee in the regeneration, when the Sonne of man shall sit on the Throne of his glory, shall sit upon twelve Thrones judging the twelve Tribes of Israel, doe help to confirme, and not to confute the Government of the Gentiles by the Jewes. For as the Apostles shall be made the supreme Governours of their owne Nation under our Saviour: so doubtlesse shall other glorified Saints both of the Jewes and Gentiles be chiefe Governours under our Saviour over other Na∣tions, according as it is satd, Rev. 5. ver. 10. and chap. 20. ver. 4. and as the parable, Luke the 19. of the Noble-mans distributing of ten Cities to one servant, and five to another doth imply: for who is that Noble-man, which is gone into a farre Countrey to receive for himselfe a Kingdome, and to returne, but our Savi∣our? whom the Heavens must receive untill the times of restitution of all thing, &c. Act. 3. ver. 21. who also spake that Parable, be∣cause he was nigh unto Jerusalem, and because the Jewes errone∣ously thought that the Kingdome of God should immediately ap∣peare, should be set up then at his first comming. And as the glori∣fied Saints shall be chiefe Judges under Christ, so wee may well thinke, that many of the unglorified Saints of the Jewish Nation shall be imployed by them in the administration of their Govern∣ment, seeing Isaiah chap. 14. ver. 2. saith plainly, that they shall take them captives whose captives they were, and shall rule over their op∣pressours. And suppose that none of the unglorified Jewes should be imployed in this government, yet when our Saviour himselfe shall be King over all the earth, and all the Saints that come with him, Princes under him: when the Nation of the Jewes shall be his naturall Subjects, and all other Nations tributaries and ser∣vants unto them: when they shall be comprehended by the name of Saints, with those undefiled ones that Christ shall bring with him: when all this shall be, what Nation shall the Gentiles be said to be governed by, but by that which they live in subjection unto, and of whom their King came, and amongst whom he shall reigne? And thus much touching your first pretence, that the Gentiles shall not be judged by the Jewes; because the Jewes are to be judged by the Apostles. Which is all one as if you should say, that a Nation that lives under any government it selfe, cannot governe

other Nations that are in subjection unto it. Your next pretence is [that our Saviours words are not meant of the Apostles judging in a temporall Monarchy, seeing the Angels shall not be judged before the uni∣versall Judgement.] But where doe you finde, that our Saviours promise to the Apostles, is not to be fulfill'd, before the judging of the Angels? And what shall we understand by [the twelve Tribes of Israel] according to your opinion? shall wee take them for the rest of the glorified Saints? no no, they cannot, for they shall be all Judges at the universall Judgement as well as the Apo∣stles. Shall we take them then for the reprobate of the Jewish Nation? Surely wee finde no such signification of these words in all the Scripture, neither doe wee find it taught by any, that the reprobate of one Nation, shall be judged by some of the Saints onely, and the reprobate of another Nation, by others of the Saints: but that all the Saints shall joyntly judge all the repro∣bate both Angels and men, onely by assenting to the Judgement that our Saviour himselfe shall give against them: and this may be gathered from the Apostle, who saith not thus, Know yee not that the Apostles, or Prophets: but, know yee not that we shall judge the Angels? he speakes of all, and not of some Saints only: seeing then the twelve Tribes of Israel, as you apply this saying to the universall Judgement, can neither be taken for the rest of the glorified Saints, nor for the reprobate Jewes, it must needs follow, that you are out in your application, and consequently, the twelve Tribes of Israel, must be taken for the Nation of the Jewes, over which the Apostles shall sit as Judges in the time of our Saviours reigne on earth. And how else should this promise of our Saviour implie a priviledge to the Apostles above the rest of the glorified Saints, for their following him in the time of his temptation, if it did not constitute them alone to be supreme Judges under him o∣ver that Nation which shall be nearest and dearest unto him in his Kingdome? for seeing all other Saints shall joyne with them in judging of the reprobate Angels, much more shall they in judging the reprobate Jewes, which cannot be so much honour unto the Disciples, as the judging of the reprobate Angels: and so the great priviledge which our Saviour promised the Disciples shall ac∣cording to your opinion, be farre inferiour to that which St. Paul affirmes to be common to all the Saints. And whereas you say,

[that the Apostle saith, how much more things appertaining unto this life? whereby it appeares, that in the first part of the verse, he under∣stands a judgement not in this life.] Wee grant your conclusion, for we know that the Angels were not to be judged by the faithfull Corinthians and the rest of the Saints, before their departure out of this life, or before the redemption of their bodies at our Sa∣viours appearing, but that they shall be judged by them after their reigning with Christ, after their judging of the world a thou∣sand yeares. And so the glory of the Kingdome of Israel is not yet diminished, by any of your feeble fancies, and indigested imagi∣nations.

Israel's Redemption.

And this is as much as I need say, [ 43] though not above halfe that the Prophets say, concerning the Kingdome in the text. I will therefore shut up all with that solemne protestation of God, in the 31. chap. of Jer. at the 35. ver. Thus saith the Lord, which gi∣veth the Sunne for a light by day, and the ordinances of the Moone, and of the Starres, for a light by night; which divideth the Sea, when the waves thereof roare, the Lord of Hosts is his name. If those Ordinances u 1.86 depart from before me, saith the Lord, then shall the seed of Israel al∣so cease from being a Nation before mee for ever. Thus saith the Lord, If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel, for all that they have done, saith the Lord. And with that humble com∣plaint of Israel, whom God in the 7. of Micah, at the 8. ver. make•• to prophecie thus of her selfe. Rejoyce not against me, O mine ••••••∣my, when I fall, I shall rise; when I sit in darknesse, the Lord will be a light unto mee. I will beare the indignation of the Lord, because I have sinned against him, untill he plead my cause, and execute Judge∣ment for me. He will bring me forth to the light, and I shall behold 〈◊〉〈◊〉 righteousnesse.

M^r Petrie's Answer.

We acknowledge both in their owne sense and truth, but nothing 〈◊〉〈◊〉 in them, nor collected out of them for proofe of this purpose.

Reply.

If you will acknowledge them both in their owne sense, you must acknowledge them to be for our purpose: for you must ac∣knowledge, that the Nation of the Jewes, which now fits in

darknesse, which now beares the indignation of the Lord, because she hath sinned against him; shall againe be brought forth to the light by him: as Micah saith here. And the foresaid protestation of God by Jer. chap. 31. touching the preserving of the Jewish Na∣tion will force you to acknowledge your errour page 20. where you say [that now through many ages Ephraimites are not knowne in any part of the earth.]

Israel's Redemption.

And so I passe from the thing to be restor'd, [ 44] which is the King∣dome of Israel: to the Person by whom it is to be restor'd, which is Christ the Lord, at his next appearing. For they asked of him, saying, Lord, wilt thou at this time restore againe the Kingdome to Israel?

Mr. Petrie's Answer.

If the temporall Kingdome of the Jewes could be demonstrated out of the Scriptures, the question a nent the King might more easily be re∣solved: and neverthelesse these few millenaries cannot agree concerning the person of their King: for Mr. Maton thinkes, that Christ shall continue visible King of this Kingdome, and Mr. Archer thinkes, that Christ shall restore the Kingdome unto the Jewes, and returne into the Heavens till the thousand yeares be expired, and in the meane time the Jewes shall be Kings. Till these two questions be decided, we might supersede, and neverthelesse let us heare what they can say for a temporary Kingdome of Christ, whether over Jewes and Gentiles.

Reply.

The temporary Kingdome of the Jewes hath been already de∣monstrated by such evident Scriptures and unanswerable Argu∣ments from them, as you durst not to examine, and it is now (praised be God for his good leave and assistance) delivered also from that darknesse which your deluding allegories, and farre fetcht interpretations doe draw over it, and thereby set free from that disgrace and contempt, which you strive so much to bring it into amongst the Gentiles. And our next taske is to discover the like fraudulent dealing in your Answers to those texts and reasons, by which wee have prov'd, that our Saviour, who shall restore this Kingdome, shall also reigne over it on earth. And first that the Reader may not take distaste at us before he heare us, you tell him here that these few Millenuries agree not concerning the person of

their King: for Mr. Maton thinks [that Christ shall continue visible King of this Kingdome, and Mr. Archer thinkes that Christ shall re∣store the Kingdome unto the Jewes, and returne unto the Heavens.] Herein indeed wee agree not, and as I heartily wish, that all Chri∣stians did so rightly understand the word of God, that there might be no difference at all amongst them: so seeing offences must needs come, and that there must be heresies and divisions amongst us, that they which are approved may be made manifest, 1 Cor. 11. ver. 18, 19.) I had rather differ from any man in opinion, then for any by respect to depart from one jot or title of the truth, which is either plainely reveal'd in the Scripture, or may be gathered from it by infallible consequence. And sure I am, that as wee find often mention of our Saviours comming againe, so Job tells us, chap. 19. ver. 25. that his Redeemer shall stand at the latter day upon the earth, to wit, at the day of his next appearing and the Saints resurrecti∣on, as these words immediately following doe declare, And though after my skinne, wormes destroy this body, yet in my flesh shall I see God, &c. And St. Luke, ch. 1. v. 3.1. records, that the Lord shall give unto him the Throne of his Father David: and Jer. chap. 23. ver. 5. that he shall reigne and prosper, and shall execute Judgement and Justice in the earth; and so say Isaiah, and Zechary; (yea and we conceive it to be for this reason, especially, that Judea is cal'd the Land of Immanuel, Isaiah 8. ver. 8.) and we reade not of his departure from the earth againe, untill the earth it selfe shall passe away at the last resurre∣ction. Yea, unlesse our Saviour should as well reigne over the Jewes as restore their Kingdome to them, wee cannot conceive, why he should descend before the universall Judgement, seeing he can as well restore the Kingdome of the Jewes in Heaven, where he is, as if he should descend unto the earth to doe it. But yet your collection from this difference, to wit, [that till these two Que∣stions be decided, you may superside,] is a very dangerous Doctrine. For though [superside] be a very fine word, yet as you use is, it hath a very foule consequence, for you would have the Reader conceive, that there is no truth in the subject wee treat of, be∣cause there is some difference betwixt us in the stating of it: where∣a•• indeed all truth is made the more firme and manifest by diffe∣rence: else what shall wee say of our Religion there being scarce any one head or Article in Divinity, about which there hath not

been, or is not now some difference or other amongst Christians: if then wee must superside from, if wee must let passe, if wee must have nothing to doe with those things in which there is not a full agreement amongst us: we must omit the use of the Lords Sup∣per, because Papists differ from Lutherans, and Calvinists from both about the presence of Christ in the Sacrament. Wee must not beleeve our election or Justification, because Divines doe differ about the materiall and formall canses of the one, and the moving and meriting causes of the other: and because there is a difference betwixt you and us about the manner and place of our Saviours Kingdome, we must not believe that he hath any King∣dome, yea, we must quite cast off the worship of God, because we cannot agree about the forme of it, some being for a set forme and others against it; some againe for premeditated, and others for extemporary prayers. And thus to make one truth odious, you stick not to make a shipwrack of the faith: even at once to destroy our whole Christian practise and beliefe: so contrary is your ad∣vice to that of the Apostle in the 1 Thess. chap. 5. ver. 21. Prove all things, hold fast that which is good. Now for conclusion of this first part, I will adde Mr. Brightmans words touching the 7. and 8. ver. of the 66. chap. of Isaiah, and the 3. ver. of the 110. Psal. Many such places of Scripture, saith he, might be brought to this purpose; (he meaneth to shew the generall conversion of the Jewes) and perhaps it would be profitable to bring them, at least for this end, that our Writers might have occasion thereby given them, to consider more diligently of these places, from the right interpretation whereof, I feare mee that we wander, when as we make them to speake of things that be past, whereas they doe fore-tell of things yet to come In his Revel. of the Apoc. chap. 19. on the 8, and 9. verses pag. 791. and his words on the 11. ver. of the 6. chap. of the Cant. Time, saith he, will teach many things to be in the Prophets, which we commonly interpret •••• though they were past, whose event is yet to come: and especially (as it seemeth to mee) in the calling of the Jewes: which verily little con∣sidered of ours, hath darkned (I will not say perverted) the proper and naturall meaning of the Prophets in many places.

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, * 1.87 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 1.88 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 1.89 aseended up on high, and hath led captivity captive, and given gifts unto men. Nor that he is become the c 1.90 Head of all Principality and power, (that is, of the Saints and holy Angels) and is d 1.91 set downe at the right hand of the Throne of God: so that he is e 1.92 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 1.93 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 1.94 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 1.95 eate and drinke at my table, in my i 1.96 Kingdome, and sit on k 1.97 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 * 1.98 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 1.99 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 * 1.100 they that are Christs at his com∣ming, (and therefore not the m 1.101 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 1.102 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 1.103 times of refreshing shall come from the presence of the Lord, and be shall send Jesus Christ, which was before preacht unto you, p 1.104 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 1.105 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. * 1.106 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 1.107 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 * 1.108 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 1.109 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 1.110 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 † 1.111 reigne and prosper, and shall execute judgement, and justice x 1.112 in the * 1.113 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 1.114 exalted and extolled, and be very high. As many were z 1.115 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 1.116 ••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 1.117 downe before him: c 1.118 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 1.119 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 1.120 Jerusalem, where f 1.121 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 1.122 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 1.123 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: * 1.124 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 1.125 people of Israel. And this, as I thinke, is the time of which he spake these words, Verely, verely, I say unto you, k 1.126 Hereafer shall ye see heaven open, and the Angels of God ascending and descending upon the * 1.127 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 1.128 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 1.129 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 1.130 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 1.131 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 1.132 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 1.133 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 1.134 shall reigne on * 1.135 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 * 1.136 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 1.137 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 1.138 Prophets say expressely: and as is here implyed, in that as soone as he is loosed againe, * 1.139 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. * 1.140 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 * 1.141 alteration over the whole frame of x 1.142 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 * 1.143 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, * 1.144 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. * 1.145 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 1.146 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; * 1.147 so also the Apostle. * 1.148 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

• a 1.1

  Mat. 1. v. 20.21. Luk 2.11. Ioh. 1.29.30. &c.
• b 1.2

  Mat. 4.17. Luk. 4.15. &c.
• c 1.3

  1 Ioh. 2. Heb. 2.17. Rom. 3.25.
• d 1.4

  Heb. 9.28. ch. 10.14. Mar. 8.31. Ioh. 10.15. Rev. 5.9.
• c 1.5

  Rom. 8.23. ch. 11. v. 12.15. Eph. 1. v. 14. ch 4. v. 30. Rev. 10. v. 7.
• * 1.6

  Queries (as Rhetoricians do distinguish them) are ei∣ther simple, or figurative and effected. Sim∣ple Queries, are such as are proposed for instructi∣on and know ledge-sake, and are either meerly simple, when there is no more in them but what is doubted of; as what is truth? Iohn 18 verse 38. or not meerly simple, when there is no more in them, then what is doubte! of; as, where wilt thou that we prepare for thee to eate the passcover? Mat. 26. verse 17. in which querie the doubt is not touching the subject it selfe whether the passe∣over should be prepar'd: but touching a circumstance belonging to the subject, touching the place where it should be prepar'd: and such a querie is this of the Apostles, the subject, the restoring of the Kingdom, is not doubted of, nor the person that should restore it, but the cir∣cumstance of time onely, when it shold be restored. And these queries, though they do not ex∣presly & formally affirme or deny, yet they do implicitly & vertually affirme or deny.
• f 1.7

  Mat. 4. v. 19.
• h 1.8

  Act. 1.3.
• g 1.9

  Mat. 13. v. 36. Mar. 7.17.
• * 1.10

  Mat. 20.21 22. ch. 10.37.
• * 1.11

  Mat. 20.23.
• * 1.12

  1 Isa. 32.15. Act. 3.21.
• a 1.13

  Cap. ejusd. v. 7, 8. Isa. 1.9. and 10.22. Matth 24.22. Rom 11.3.28.
• * 1.14

  To this interpretation of the prophecy (suiting so well w••••h our Saviour's ••ifferings) the very next verse which fore she ws the place where Christ the Ru••er of Israel should be born, doth to my thinking directly lead us.
• * 1.15

  Whether by [fulnesse] we understand the whole num∣ber of those Gentiles which were successively to be called be∣fore the Na∣tionall con∣version of the Iews: or else the full uni∣versall, and contempora∣ring conversion of all unbeleeving Gentiles whatsoever, at, and through that extraordinary restauration of the I••w•• (wh••se Tribes ••re vvholly comprehended by this word in the 12. v. of the same Ch••) Whether, I say, the first or last of these interpretation, doth palle for cur∣rant vvith us (and one of them must needs passe) yet it comes all to one reckoning, it doth no hing pre••udice the cause, for which our Apostle's saying is here alledged (which is to shew, that the giving up of the Iews must last, untill the time, which is appointed for the calling of the substituted Gentiles, be fully ended, for if blindnesse be happened to Israel, untill the coming in of the fulnesse of the Gentiles, in the last sense (that is, of all of them indifferently) shall come to passe: hen it must of necessitie continue, untill the coming in of the Gentiles, in the first sen••e ••••h tis, of the substituted part of them) be quite and clean finished: seeing the totall conversion cannot take place, before the partiall gives way un•••• it.
• * 1.16

  Though by the word [times] the dominion and power of the Gentiles over the Iews, and their p••ss••ssion of the Holy Land, be in this place especially aymed ••t: yet because the time of the Iews subiection to, and captivity amongst th•• Gentiles in generall, is to be of equall latitude and extent with the time of the substituted Gentil••s calling; this thing also is neces∣s••••ily (though not immediately and primarily) hereby imply'd.
• a 1.17

  Isa. 53.2, 3.
• b 1.18

  Zech. 9.10. Psal 72.8.
• c 1.19

  Jer. 3.17. Ch. 14.21.
• d 1.20

  Jer. 31.38.
• e 1.21

  Rev. 21.
• p 1.22

  1 Chro. 5.6. 2 King. 15.29. ch. 16. 9.
• q 1.23

  2. King. 17.5.6.24 ch. 18.58.
• r 1.24

  Ioh. 4.9.
• * 1.25

  The usual answer of a conditionall promise, will take no hold on this or the like places of Scripture. For as God hath here past his word, that he will no more pull them up out of their land: so in the 32. chap. of Ier. at the 39 ver. and 50. chap. at the 20. ver. in the 36. of Ez••k. at the 27. ver. in the 37. chap. at the 23. ver. in the 39. chap. at the 7. ver. and in the 3. chap. of Zeph. at the 13. ver. (all which prophecies doe i•• the times of their sulfilling, concurre with this) he hath likewise promised, To give them one way, and one heart, that they may feare him for ever. Never to turne away from them to doe them good, but to put his feare into their hearts, that they shall not depart from him. That the iniquity of Israel shall be sought for, and there shall be none, and the finnes of Iudah, and they shall not be found. That he will put his spirit within them, and cause then to walke in his statutes, and to keepe his judgements and doe them. That they shall defile themselves no more with their idoles, nor with their detestable things, nor with any 〈◊〉〈◊〉 their transgressions. That he will make his holy Name known in the midst of his people Israel, and will not let them pollute his holy Name any more. And that the remnant of Isra•••• shall not doe iniquity, nor speakelies. neither shall a deceitfull tongue be found in their mouth. And therefore God having thus equally ingaged himselfe, as well to keepe the Iewes from sin, as to free them from bondage, it is as impossible that the accomplishme•••• of this propheey should be frustrated, and the fruition of these blessings forfeited for wa•••• of obedience, as that God should either forget, or not regard, or be unable to fulfill his word, and consequently, the appointed time for the finishing of such prophecies, is yet 〈◊〉〈◊〉 be expected.
• s 1.26

  Isa. 24. v. 23. Mat. 24. v. 29. Rev. 6. v. 12.
• * 1.27

  Great not onely in regard of the strangenesse and dreadful∣nes of events, of things then to come to passe, but great also in regard of the long continuance and tract of time, which God in his revelations hereafter to be fulfild, doth by the word [Day] as well without this epither as with it, frequently import.
• t 1.28

  Bezk. 39.8. Mal. 4.5. sude, 6. Rev. 16.14.
• u 1.29

  Isa. 2.19. &c. Ezek. 38.19.20. Hag. 2.22. Mat. 24.29. Rev. 16.18. ch. 6.13.14.
• * 1.30

  Act. 2.4.
• u 1.31

  Isa. 32.15. Ezek. 39.29. Zech. 12.10.
• x 1.32

  Luk. 19.56. ch. 19.10. Ioh. 12.97.
• y 1.33

  Luk. 12.14. Ioh. 6.15.
• * 1.34

  Luk. 2.10.11.
• * 1.35

  ver. 13 14.
• * 1.36

  Mat. 4.23.
• c 1.37

  ch. 14.23.
• z 1.38

  Rev 16.12. 13.14.
• a 1.39

  Psal. 2.1.2.3. Ps. 46.6.8. Psal. 68.30. Isa. 2.12.13. &c. ch. 24.21.22. ch. 26 20.21. ch. 34.1.2.3.4.5. &c. ch 40 26. ch. 66.14.15.16. Mic. 4.12.13.
• b 1.40

  Obad. 15.16.17.18.19.20.21.
• c 1.41

  Ezek. 38.21. Hag. 2.23.
• d 1.42

  Mich. 4.13.
• e 1.43

  Zech. 14.5.
• ee 1.44

  Lam. 4.11.
• f 1.45

  Isa 49. ver. 12.25. ch. 30. uer. 18, 19. chap. 62. ver. 10, 11, 12. Ezek. 20. ver. 32, 33, 34. &c.
• g 1.46

  Mic. 7. ver. 15. &c.
• h 1.47

  Jer. 16. ver. 14, 15. chap. 23. ver. 7, 8.
• i 1.48

  Joh. 7. ver. 35.
• k 1.49

  Ier 24. v. 6, 7. c. 32. ver. 37.38. Zech. 13. ver. 9.
• l 1.50

  v. 19.20
• m 1.51

  v. 9.10, 11.12.
• n 1.52

  Isa. 9. v. 6, 7.
• o 1.53

  Hier. Zanch. Pareus, Rive∣tus, Lyra, Dr. Mayer.
• p 1.54

  Isa. 33.20, 21, 22. 24. Zep. 3.14.15.
• q 1.55

  ch. 30. v. 10, 11.
• r 1.56

  Deut. 32.26, 27.36.43. Psa. 89.31, 32, 33, 34. Psal. 94.14, 15.
• * 1.57

  I appeale here to the consciences of all men that shall read these, or the like prophecies in the word of God; whe∣ther they can thinke it possible, that the time appointed by God for the dispensation of such extraordinary blessings, should be the very same, in which the world, and especially the Christian part of it was to groane under the continued plagues written in the Revelation: which yet we must needs grant to be so, if we rest on those interpretations, by which all such prophecies are onely, or chiefely applied to the anticipated conversion of substituted Gen∣tiles.
• s 1.58

  Isa: 45.25. Ezek. 37.11, 12. &c. ch. 39.25. let. 12.14, 15. Rom. 11.32.
• t 1.59

  Act. 15.16.
• u 1.60

  Rom. 11.27.26.
• w 1.61

  Zech. 3. v. 9.
• x 1.62

  Ezek. 39. v. 4, 5, 6, &c. Mal 4 ver. 1. Psal. 50 v 3. 2 Thess 1. v. 7, 8, &c.
• y 1.63

  Isa. 18. v. 7.
• z 1.64

  Psal. 68. ver. 29.31. Psal. 100. v. 1, •• 4.
• a 1.65

  Isa. 53. v. 12.
• b 1.66

  Jer. 12. ver. 14, 15, 16, 17.
• c 1.67

  Dan 7. ver. 18.22.27.
• d 1.68

  Isa. 55. v. 5. Zech. 2. v. 9. 11.
• e 1.69

  Ezek. 39. ver. 10.
• f 1.70

  Isa. 49. v. 6. chap. 60. v. 3. 1 Tim. 2. v. 4.
• g 1.71

  Psal. 46. v. 9. Hosca 2. v. 18.
• h 1.72

  Deut. 32.21.
• i 1.73

  Ioh. 10.16.
• k 1.74

  Joh. 12. v. 39.
• l 1.75

  Psal. 22. v. 16. &c.
• m 1.76

  Mat. 24. v. 30.
• n 1.77

  Act. 1. v. 11.
• * 1.78

  Zech. 12. v. 10.
• o 1.79

  Gen. 1.30. ch. 6. 20, 21.
• p 1.80

  Hab. 2.14.
• q 1.81

  Gen. 3.14.
• r 1.82

  Dan. 7. ver. 21.22.
• s 1.83

  Dan. 7. ver. 14.27. chap. 2. ver. 44. Rev. 15. v. 4. ch. 20. v. 4.6.
• t 1.84

  Mal. 3. ver. 17, 18.
• * 1.85

  These first words may not unfitly be referr'd also to the time of the Saints reigne on earth: for it is their priviledge at their en∣trance into their Kingdome, and throughout the whole space of their reigne, to judge the world, that is, all Nations of the Gentiles with the Judgement of Government and Reformati∣on: with the exercise of a Civill and temporall power over them: as in the Prophecies of the Gentiles subjection unto them, it may plainely be seene. And it is their priviledge at the last resurrection, to judge the world, and the Devill, that is, all evill as well Angels, as men, by a joynt approbation of their finall and perfect condemnation, of the full accomplishment I say, of their eternall reprobation.
• u 1.86

  Jer. 33. ver. 20.25.
• * 1.87

  Isai. 14. ver. 1, 2, 3.
• a 1.88

  Col. 2. v. 15.
• b 1.89

  Ephes. 4.8.
• c 1.90

  Col. 2.10.
• d 1.91

  Heb. 1. v. 3. chap. 8. v. 1. chap. 10. v. 12. chap. 12. v. 2.
• e 1.92

  Phil. 3. v. 21.
• f 1.93

  Heb. 2. v. 8. chap. 10. v. 2, 13.
• g 1.94

  Rev. 11.15.17.
• h 1.95

  Matth. 26.29. Mark. 14.25. Luk. 14.15. cha. 22 16.18. cha. 24.42.43. Acts 10.41.
• i 1.96

  Dan. 2.44. cha. 7.14.27.
• k 1.97

  Dan. 7.22. Revel. 20.4. Matth. 19.29.
• * 1.98

  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 1.99

  Rev. 22.3.
• * 1.100

  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 1.101

  Zech. 14.5. 1 Thes. 3.13. chap. 4. ver. 14, 15, 16. 2 Thes. 1.10. Col. 3.4.
• n 1.102

  1 Thes. 4.15, 16, 17.
• o 1.103

  1 Pet. 1.13.
• p 1.104

  Luke 19 11, 12. &c.
• q 1.105

  Rev. 10.7.
• * 1.106

  Ver. 34, 35 44, 45.
• r 1.107

  Rev. 2.27. ch. 19.15.
• * 1.108

  1 Sam. 1.9.10, Psal. 47. Psal. 99.
• t 1.109

  1 Cor. 15.24.28. Rev. 21.3.
• u 1.110

  Matth. 2.6. Acts 2.30.31.
• † 1.111

  Ch. 33.15.16.
• x 1.112

  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
• * 1.113

  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 1.114

  Psal. 118.22.23, 24. &c.
• z 1.115

  Luke 2.34, 35.
• a 1.116

  Rom. 11.12.15.32.
• b 1.117

  Ps. 68.29.31. Isa. 45.22.23.
• c 1.118

  Psal. 22.27, 28. Phil. 2.10. Rev. 14.6, 7. chap. 15.4.
• d 1.119

  Ier. 33.15, 16, 17.
• e 1.120

  Isai. 33.20. chap. 50. ver. 1, 2, 3.9, 10.
• f 1.121

  Psal. 122 5.
• g 1.122

  Iu dc ver. 14, 15. Rev. 19.11, 12, 13, 14, 15, 16.
• h 1.123

  Psal. 46.4. Eze. 47.1. &c. Incl 3.8.
• * 1.124

  Dan. 7.27.
• i 1.125

  Psal 148.14.
• k 1.126

  Ioh. 1.51.
• * 1.127

  Heb. 1.6.
• m 1.128

  Isai. 65.22.
• n 1.129

  Mr. Downe on the 17. ch. of St. Ioh. pag. 157. of his Treatises pub∣lished 1633.
• o 1.130

  Psal. 72.17. Psal. 89.28, 29.36.37. Psal. 145.13. Isa. 32.14.15. ch 60 15. Ezek. 37.25.
• p 1.131

  Rev. 20.11. Ch. 21.1.
• q 1.132

  Ch. 2.44.
• r 1.133

  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 1.134

  Rom. 5.17. ch 4.13. Luk 19.17.19. 2 Tim 2.12. ch. 4.8. 1 Pet. 5.4.
• * 1.135

  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.
• * 1.136

  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 1.137

  Rev. 20.1, 2, 3. &c.
• u 1.138

  Isai. 2.4. Mich. 4.3.
• * 1.139

  R••v. 20.7.8.
• * 1.140

  Ver. 9.
• * 1.141

  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 1.142

  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.
• * 1.143

  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.
• * 1.144

  Chap. 17.34.
• * 1.145

  Psal. 2.8. &c. Psal. 110.2. &c. Ps. 149.6. &c. Isai. 30.25. Cha. 66.15, 16. &c.
• z 1.146

  Isai. 18.3. Zech. 9.14.
• * 1.147

  Zech. 12.10.
• * 1.148

  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?