Prophecies Concerning the Kingdom of Christ, Text

Prophecies Concerning the Kingdom of Christ · Text

p. 1THE PROMISES OF CHRISTS KINGDOME cleared.

THat Chriſt is alreadie come as a Prophet—is the faith of the Chriſtianes, and the infidelitie of the Iewes: bot that he ſhall come as a King to reigne on earth, and reſtore again the Monarchie of Iſrael, is the faith of the Iewes, and infidelitie of Chriſtianes. Anſ. 1. What newe ſpirit is this? whither be ſuch perſones Iewes or Chriſtianes? they oppoſe themſelves unto all Iewes and Chriſtianes. 2. Whither doe they underſtand the differences twixt Iewes and Chriſtianes? It wes never yet heard, that the Iewes doe believe, that Chriſt Ieſus ſhall come as a King: they ſayd, away with him; wee will not have him to reigne over us. They ſay, that the Meſſias ſhall come, bot they ſpeak not of his coming twyce or thrice? look all the Iewiſh Rabbies, and aſk them who ar alive: they will ſay, bot once: This conceit of Chriſts coming to reigne on earth, is neither Chriſtian nor Iewiſh, ſeing Chriſtianes believe not ſuch a coming, nor doe the Iewes believe in Chriſt: and therfor it is abhorred of all Chriſtianes and Iews; ſo far ar they both from embracing it. Pag. 2. and yet (with ſubmiſſion to impartial judgements be it ſpoken) I find not more voices for the one then for the other. Anſ. Who ar theſe impartial p. 2judgementes? on the one ſide ar Chriſtianes, and on the other ar Iewes: it may be, that he ſubmittes unto Turkes: bot the Turkes believe, that Chriſt is come, and will not ſay, that he will come again. Theſe impartial judgementes then muſt be heathenes. 2. If the Millenaries find not more voices for the one than for the other, it is no meruell: any who hes the jaundies findes everie thing yallow, and who have an ague findes everie meat and drink bitter; not that everie thing is ſuch, bot their ſenſes ar diſtempered: another who hath not diſtempered ſenſes findes in the ſame thinges a diverſitie of colour and reliſh. 2. Why dout they here, whither ther be moe voices for the one than for the other, ſeing afterwards it is ſayd pag. 50, as all the Prophetes ſpeak of no thing more ſo they have nothing (which can be applied to our Saviours ſecond coming as a confortable effect ſo generally foreshewne) bot this. Any who is not diſtempered in brains may ſee the ground of this monarchie verie unſure, to wit, a meer quere: the diſciples asked him, Lord will thou at this time reſtore the kingdome of Iſrael? a querie nether affirmeth nor denieth: and nevertheles how great a kingdome is built on it! If they can find a ſurer ground, why will they not choſe it for their text? better they have not, and therfor they muſt be doing with this. Pag. ead. The ſubject comprehendes in it two aſertiones 1. that the kingdome of the Iewes shalbe reſtored again unto them. 2. That our Saviour at his coming shall reſtore it. Anſ. The querie comprehendes neither of the two, becauſe (as I ſaid) it affirmes nothing. And the asked mater comprehendes them not; not the firſt, becauſe it is of the kingdome of Iſrael, and not of the Iewes: and as all ar not Iſraelites, who ar of Iſrael Rom. 4.6. ſo neither ar they all Iſraelites or the children of God who ar of Iſrael according to the fleſh, bot the children of the promiſe ar counted for the ſeed: therfor the kingdome of Iſrael mentioned there may be another than the kingdome of the Jewes. Nether is the other aſſertion comprehended in the queſtion, becauſe it askes not of his ſecond or third coming, bot of nou: Will thou nou reſtore the kingdome. Pag. 3 So evidently doe theſe wordes expreſſe an earthly kingdome (I mean a kingdome only to be held on p. 3earth) that no expoſitour which I have met wit doth denie it: And therfor ſeing they could not, bot embrace the ſenſe, mee thinkes, they should not ſo raſhly have rejected the conſequence. Anſ. Mee thinkes, you ſpeake nonſenſe. Many expoſitoures expone theſe wordes otherwiſe: ſeek and you ſhall find. 2 Why may we not think, that the Apoſtles meaned as Simeon did Luk. 2.30.31.32. or as the repenting thief did Luk. 23.42. or as Chriſt did v. 43. certanly theſe did not mean of an earthly monarchie: nether is there any word in this text shewing that they meand otherwiſe. 3. Albeit no expoſitour wold denie, that the Apoſtles did underſtand an earthly kingdome, yet it followes not, They thought ſo, therfor it ſhalbe ſo, No more than it followes, The Apoſtles did not (for a time) believe the calling of the gentiles Act. 11.3. therfor the gentiles ar not called. Bot the conſequence hes reaſounes, ſayth he, wherof the firſt two ar to pical and by way of probabilitie pag. 5. When the authour ſayth, The reaſounes ar probable, and I may ſay, childiſh: will any Chriſtian change his faith for them? certane faith ſhould have ſure groundes, leſt the wind of tentation blowe it away: and therfor I micht leave theſe probabilities as not worthie of reading or anſwer: nevertheles conſider them. Pag. 3 Firſt becauſe the authoures of this demand wer not babes either in yeers or underſtanding, bot the Apoſtles themſelves: men who had followed our Saviour—men to whom he had shewed himſelf after his paſſion—and ſpeaking to them of the thinges pertaining unto the kingdom of God. And yet that theſe men should nou at their laſt conference with him be miſtaken in a mater of ſuch importance—is (as I believe, and as I think, you will all ſay) a thing altogeder unlykly. Anſ. 1. It is unlykly they could be miſtaken, and therfor it is lykly, that they underſtood of the true kingdom of Iſrael, as Chriſt did. 2 And nevertheles ſeing after that laſt conference they wer miſtaken in a mater of great evidence ſo many tymes foretold, as the calling of the gentiles; it is not unlykly that before Chriſts aſcenſion they micht been miſcaried with that opinion of the Iewiſh monarchie, which was not a new opinion invented nor vented by the Apoſtles. Pag. ead. A ſecond reaſon which makes mee diſtaſte the cenſure here p. 4caſt on our Apoſtles, is becauſe our Saviours anſwer is alleged as a ſufficient ground for it, wheras it will appear even to a weak judgement, by that his anſwer the Apoſtels opinion is as much eſtabliſhed, as their curioſitie is reprehended &c. Anſ. This cauſe is a miſtaking, as if the queſtion wer granted: for albeit they did mean ſo, yet Chriſts wordes have nothing of that point, bot only taxeth the diſciples of their curioſitie: and therfor the partaphraſe following in this reaſon is vain. Pag. 4. Another reaſon which makes for our Apoſtles is the anſwer our Saviour gave to the ſones of Zebedee, when they beſought him, that they micht ſite one on his richt-hand, and the other on his leſt in his kingdome, or as Mark paraphraſeth it, in his glorie, Yee know not what ye ask, ſayes he: this reproof, you will grant, goes nearer to the quick, than that before uſed to the Apoſtles; and yet if yee mark what followes, you shall find that the mater of the petition is allowed of, and only the motives therof condemned—and therfor ſeing this is all, that theſe two wer rebooked for, by ſuch a sharp reply, how can we miſtruſt, that more than this should be included in a milder anſwer? Anſ. Theſe two ſpak of Chriſts kingdom in his glorie: and therfor we may juſtly think, that they meaned of his greateſt glorie or of his kingdom in heaven; and not of an earthly kingdome, 2 if Chriſt in his anſwer had ſpoken of an earthly kingdome, how wes it not in his power to choiſe his princes in that kingdome? and ſeing they wer only taxed for their ambition & unadviſedneſſe concerning the glorious kingdome of Chriſt, and the Apoſtles wer taxed for their curioſitie concerning the particulare time of that kingdome, how ſhall we miſtruſt that they underſtood any other kingdome. Pag. 5 That which ſeemes to me clearly to quite our Apostles from errour, though not from obliuion: from errour (I ſay) in the ſubject, though not in the circumſtance; in the thing demanded, though not in the ſeaſon of its performance, is, becauſe I find my text to be a leſſon read to them by our Saviour before his paſſion. For ſpeaking of the deſtruction of the Iewes, they shall fall (ſayd he) by the edge of the ſword—Luk. 21.24. and v. 28. having before shewne what ſignes should immediatly foregoe his appearing, he left them this cordial, When theſe thinges beginne to come to paſſe, then look up and p. 5lift up your heades for your redemption drawes nigh. Behold here, the caſting away of Gods people for a time, which we ſee at this day verified, and their receiving again for ever, which shall all certanly come to paſſe, as planely foretold, the redemption (I ſay) not only of their ſoul es—bot conſequently of their bodies too, from their general captivitie to the repoſſeſſing of their countrie by a miracalous deliverance: for if no more should be meant by the word Redemption, bot the meer converſion of the Iewes in theſe places wher now they live, it can not be conceived why this action should be accompanied with ſuch wonderfull tokens and perplexitit of all nationes, as is here mentioned &c. Anſ. Who being richt in his witt will learne of that one word Redemption, that the Iewes ſhall have an earthly kingdome over all nationes? Our Saviour is not ſpeaking there of an earthly kingdome, nor of the Iewes converſion, bot as he ſpeakes and expones himſelf v. 31. knowe yee that the kingdom of God is nigh at hand and this is a mater of greater encouragement than any eartly kingdome can be unto ſpiritually mynded perſones: and therfor when they wreſtle againſt the underſtanding of the Jewes converſion in theſe wordes, they feight againſt their own fanſies. Now if they can not find clearer textes in the New Te. for this earthly monarchie, everie underſtanding Chriſtian will reject the miſapplying of the prophetes, ſeing everie ground of faith is reveled more clearly in the New T. than in the old. Nevertheles let us hear the particulare proofes. Pag. 6 The firſt is Mic. 5.13. What I pray, is meant hereby ſmiting the Iudge of Iſrael, bot the crucifying of Chriſt?—and what by untill the time that she that travelleth hath brought furth, bot the whol time of the ſurrogated gentiles vocation? And on the margine he ſayth for proof; To this interpretation of the prophecie (ſuiting ſo well with our Saviours ſufferinges) the verie nixt verſe, which shewes the place wher Christ the ruler of Iſrael should be borne, doeth to my thinking directly lead us. Anſ, To the thinking of any judicious reader the wordes of the ſame verſe may lead us unto another interpretation: for he is ſpeaking there not of the doinges of the Jewes, bot of their enemies, whom he calleth doughter of troupes and he ſhewes what theſe enemies ſhall doe, they ſhall gather themſelves in troupes p. 6and lay ſiedge againſt us (ſayth the prophet) that is, the Iewes, and they ſhall ſmit the Iudge of Iſrael upon the cheek: which is a proverbial phraſe, as pſ. 3.8, and ſignifieth to intreate ſhamefully. Now ſeing the prophet ſpeakes thereof the enemies laying ſiedge againſt the Iewes, and ſmiting their Judge, theſe wordes can not be under ſtood of the ſmiting of Chriſt, albeit it be true, that the lewes did ſmit him: in the ſecond v. he confortes the Iewes againſt the fear of that calamitie, with a promiſe of a more powerfull Ruler. Then by her that travelleth v. 3. the ſame prophet gives us to underſtand another thing, than the calling of the gentiles; c. 4.10, Be in paine, and labour to bring furth O doughter of Sion lyk a woman in travell. And who may not think that the ſame prophet repeting the ſame wordes in the ſame prophecie underſtandeth the ſame perſones? that is, the Jewes and not the gentiles, unles we underſtand the doughter of Sion ſpiritually. And therfor this expoſition not aggrieing with the text, all that followes upon it hes no ground in this text. 3. it is ſayd v. 3 Then the remnant of his brethren ſhall returne unto the children of Iſrael: here the children of Iſrael ar diſtinguiſhed from his brethren, and the brethren ar ſayd to returne: which is a plain interpretation, that the prophet there ſpeakes not of the Iewiſh monarchie, bot that the gentiles ſhall adjoyne themſelves unto the Church of God, as they be called the brethren of Chriſt Heb. 2.11.12. Pag. 7. And this the next verſe does confirme, Which telleth us that at the tyme of this returne, he (that is, the Judge of Iſrael before ſpoken of) shall ſtand and feed or rule in the ſtrenth of the Lord his God, and they that is, the Iewes shall abide: for now (that is, at this coming of our Saviour) he shalbee (not as when he took our nature upon him, of no forme nor comelineſſe, a man deſpiſed and rejected of men—bot he shalbe) great unto the endes of the earth, that is, over all the world &c. Anſ. 1. he is the ruler of Iſrael, mentioned v. 2. and not the Iudge mentioned. v. 1.2. They, at not the Jewes, bot rather the brethren of whoſe returne he ſpake in the wordes immediatly preceding. 3 Nou ſignifyeth not the tyme of Chriſts ſecond coming, bot the time of the abiding or of the Chriſtianes conſtant perſevering in the faith: and in this ſenſe is our Saviour p. 7great over all the world, ſeing all the gentiles prayſe him, and all people doe laude him, as it is written Rom. 15.10.11: bot at his ſecond coming men ſhall not built a throne to him, bot he ſhall judge the quick and the dead. 2 Tim. 4.1.

Pag. ead. Another prophecie much lyk unto this Amo. 9.8.9.10.11. Nou although this prophecie took effect on the ten tribes at their tranſportation—; yet who is able to mantain, that it wes fulfilled on the other two (for not the houſe of Ioſeph, nor the houſe of Iudah only, bot the houſe of Iacob wholy, is here ſpoken of: and why els is the tabernacle of David afterwards expreſt, as a prime agent in the reſtauration, if it wer not before included as a ſucceeding patient in the diſperſion of Iſrael?) who then (I ſay) is able to mantaine, that this prophecie wes fulfilled on Iudah and Beniamin, untill their overthrow by the Romane emperout Veſpaſian, ever ſince which time they alſo remain forſaken, ſcattered and diſpiſed captives? yea who dares affirme it, when God hes ſayd, that at their returne from this univerſal captivitie, he will ſo plant … in their land, that they shall no more be pulled out of it, which yet should not be true if it had been ſpoken of any deliverance before our Saviours coming to ſuffer. Anſ. It is alyk ground for ſuch a kingdome: 1 how can it be denied, that the houſe of Iudah wes deſtroyed, when their kinges and people wer caried out of their land? 2 how can the tabernacle of David be called a prime agent in the reſtauration? it is ſayd, I will raiſe up the tabernacle of David; and not, The tabernacle of David shal raiſe up: it is a patient, and not an agent: and none denyeth that it is included in the diſperſion of Iſrael: and therfor that part of the prophecie wes, fulfilled even before the overthrow by the Romane Emperoure, and ſo before that overthrowe wes it reſtored againe, and afterwards alſo wer they ſcattered. Bot that promiſe of reſtauration is not of the houſe of Judah, bot of the people of Iſrael v. 14: and who theſe be, we have a ſufficient interpreter Act. 11.16. wher the Apoſtle James expones theſe wordes of the enlarging Chriſts kingdome by the calling of the gentiles, which wes begun at that tyme by the preaching of the Apoſtle: And Ro. Stephanus in his notes on this text of Amos ſayth, Almoſt all the Hebrewes doe conſent that this is p. 8meant of the tyme of Meſſias, and eſpecially of the calling of the gentiles: and by bodilie houſes and benefites the prophet underſtandes ſpirituall: and theſe who ar begotten unto this lively hope ar keeped moſt ſavely throgh faith unto ſalvation, 1 Pet. 1.5: ſo that the gates of hell shal not prevail againſt them Mat. 16.18. Wheras it is asked, Who dares affirme it: Z…charias hes not ſpared to affirme it Luk. 1.68, ſaying, Bliſſed be the Lord God of Iſrael, for he hes viſited and redeemed his people, and hes raiſed up an horne of ſalvation in the houſe of David his ſervant as he ſpak by the mouth of his holy prophetes &c. Dare any Millenarie contradict this teſtimonie? And here for underſtanding this and ſuch other prophecies I adde theſe undouted rules 1 The land of Canaan wes a type of the kingdom of Chriſt: and ſo wes Ieruſalem and Sion: and becauſe theſe wer types of this kingdome, ſo glorious thinges wer ſpoken of them Pſ. 46.4.5, and 48.1.2. and 87.1.2.3.5: Which textes ar more ſavelye underſtood of Chriſts kingdome than of that earthly Ieruſalem and Sion: yea verie hardly can they be underſtood of them. 2 As the prieſtes wer types of Chriſt in reſpect of his, prieſtly office, ſo wer the kinges of his kingly: and therfor as the kinges wer anointed, ſo Chriſt is called David, Eze. 34.23. (which is exponed Ioh. 10.11.) and wes typifyed by Solomon Pſ. 45. And he is ſayd to ſite on the throne of David, and not of Nebuchadnezar or of any other, becauſe …h…ir kingdomes wer curſed kingdomes, and wer not eſtabliſhed on richteouſneſſe and knowledge of the true God, as Davids throne wes: and for this cauſe when he is ſayd to ſite on the throne of David, it is not to be underſtood that he hade or ſhall have the ſame earthly throne of David, bot that wh…ch wes typified: ſo Mat. 2. he is called a Nazarite, not that he did uſe their rites and cuſtomes (for he drank wine, and they did not) bot becauſe he wes typifyed by the Nazarite Samſon: for he ſlewe more by his death than by his lyf, and wes ſevered from all ſin and pollution. 3 It is uſual in the Scriptures to name the type, and underſtand the thing ſignifyed by the type. And therfor as it is ſayd Heb. 8.2, Chriſt is a Miniſter of the ſanctuarie and of the true Tabernacle, p. 9that is, of that which truely wes ſignified by the Tabernacle: ſo he may be ſayd the true David, and his throne the true throne of David, and his kingdom the true Jeruſalem and the true Sion. 4 As Chriſt is ſayd to be the lambe of God ſlaine from the beginning of the world Revel. 13.8, not only in the decrie of God, bot by vertue and efficacie, ſeing by vertue of his blood (at that tyme to be ſhed) wer Adam and Abel reconciled unto God, and delivered from the power of Satan: So Chriſts kingdome began then: for in Chriſt Adam, Abel and we ar one bodie and members of the ſame kingdome, howbeit in extent and largeneſſe it did moſt flooriſh and appear ſince the incarnation, in which reſpect it is ſayd to begin at or after his incarnation. 5 The promiſe made to Abraham Gen, 13.16, I will make thy ſeed as the duſt of the earth: and c. 15.5, look towards heaven, and tell the ſtarres if thou be able to number them, and ſo ſhall thy ſeed be, Theſe promiſes (I ſay) ar not to be underſtood of the children of Abraham, according to the fleſh, bot as they ar exponed Rom. 4.15, not of that only which is of the lawe, bot of them who ar of the faith of Abraham, which is the father of us all, as it is written, I have made thee a father of many nationes; and Gal. 3.28, ther is nether Iewe nor Griek, nether bonde nor free, nether male nor female, for yee ar all one in Chriſt leſus: and if ye be Chriſts, then ar yee Abraham's ſeed, and heires according to the promiſe. And therfor the promiſes made unto the children of Abraham, Iſaak and Iacob ar not to be reſtricted unto the Iewes according to the fleſh, (as the Iewes and Millenaries expone all theſe promiſes) bot of the faithfull. And hither belongeth that diſtinction of the Iewes Rom. 2.28, he is not a Iewe, who is one outwardly, neither is that circumciſion which is outward in the fleſh, bot he is a Iewe, who is one in wardly, and circumciſion is that of the heart, in the ſpirit. And of ſuch inwardly Iews muſt the promiſes be underſtood (at leaſt, in part) that mak mention of Iudah. And therfor it is a great miſtaking of the prophecies, if we ſhall ſtill make an oppoſition twixt Iewes and gentiles: believing gentiles ar true Iewes (as we ſee, they ar called in the New Teſtament) and unbelieving p. 10Iewes ar gentiles, and ſo ar called Iſa. 1.4. and elſwher 6 All the prophecies cannot be underſtood of the church on earth only, For of both togeder, or partly of the one, and partly of the other, and partly of both: and ſo prudence muſt be hade in the application of the promiſes. Yea and ther is a gradual performance of them, and the accompliſhment of them is in ſerveral pointes of time, ſo much as ſhall give content to Gods children, yet alwayes leading to a further and further performance. As for exemple, God shewed merciemercy to theſe Iſraelites when they wer in captivitie: he brought them home again: they wer a poor and afflicted people, and wer much bettered by their bondage: ther wes a degrie of performance. Ther was another degrie in Chriſts tyme, when he joyned the gentiles to them, and both made one church. Bot when it is ſayd, The remnant shall doe none iniquitie, and a deceitfull toung shall not be found in their mouth; Zeph. 3.13: Theſe promiſes shall have their tyme, when the people shalbe more thorowly purged: and certainly the full accomplishment shalbe at the day of judgement, and ſo long as we ar in this lyf, we ar under an imperfecte and unperformed eſtate. 7 Here that general rule is alſo to be remembred, When the wordes of Scripture being properly taken, teach any thing contrarie to the analogie of faith or honeſtie of maners, or any thing frivolous that belongeth nothing to godlyneſſe, or diſſonant from the ſcope of the text, or contrarie unto other clear textes of the ſame purpoſe: theſe wordes muſt be exponed figuratively, and a figurative ſenſe is the literal or primarily intended ſenſe of theſe wordes. And contrarily unto this rule the Iewes and others expone the deſcriptiones & prophecies of the glorie and power of Chriſt and his church after an earthly maner, and ſo ſtraying from the true meaning, they transforme his ſpiritual kingdome into an earthly and temporarie: which as it is ungodly, ſo it is repugnant unto Scripture teſtifying plainly, that his church is all glorious within and not of this world: and therfor theſe compariſones that ar taken from earthly kingdomes, muſt be underſtood figuratively and in a ſpiritual ſenſe, at leaſt it muſt be diligently obſerved what portion of everie paſſage is to be p. 11underſtood properly, and what figuratively, ſeing many tymes that which is ſpoken figuratively, is exponed by the wordes preceding or following, and all figurative ſpeaches have ſome tokens of the uſe, unto which they ar directed, or another text may be found wher the ſame mater is more clearly handled. Theſe general rules being premitted, it ſhalbe the eaſier to expone all the promiſes of Chriſts king ſome: and eſpecially that text Amo. 9.15, They ſhall no more be pulled out of their land, which I have given them, ſayth the Lord thy God. For theſe wordes may be cleared, by the wordes of Iere. 4.1. If thow will put away thy abominationes out of my ſicht, then thow ſhall not remove. Wher we have the ſame promiſe, bot expreſſed with a condition: and it is uſual in the Scriptures that earthly promiſes ar expreſſed ſomtyme with a condition, and ſomtymes without it, bot alwayes ar underſtood conditionally. 2 by the acceptiones of the word land: which as it is not alwayes exponed of the earth, ſo ſomtymes it is put for the grave, as Iob 10.21, the land of darkneſſe and shadow of death, and for the heaven: Pſ. 27.13. I had fainted, unles I had believed to ſee the Lord in the land of the living. And eſpecially that land wes a type of the kingdome of Chriſt (as is ſayd in the firſt rule) and of the true inheritance of the ſaintes, and true gift of God Deut. 4.1.38. And ſo whither the word land be taken properly or typically, the promiſe is manifeſtly true both before and after the coming of Chriſt to ſuffer, for they wer brought againe into their land, and they who wer brought wer not pulled out of their land, and they ar planted in their true land, whence they shall no more be pulled out: and heerby the large note on the margine of page 9 is fruſtrated.

Pag. 9. The nixt propheeie shalbe that of Ioel 2.28.31. and 2.14.15. Anſ. The Apoſtle Peter not only makes uſe of theſe wordes, bot expones them, and shewes the accomplishment of them in ſome degrie (as it is ſayd in the ſixte rule before) for Act. 2.16. he ſayth. This is that which wes ſpoken by the prophet Ioel, And it shall come to paſſe in the laſt dayes &c. And v. 22. Yee men of Iſrael hear theſe wordes, Ieſus of Nazareth a man p. 12approved of God among yow by miracles, wonders and ſignes, which God did by him in the midſt of yow, as yee yourſelves knowe. Inſt. 1. I am not ignorant, that the darkning of the Sun and Moone is ſometimes taken allegoricalley, and by way of alluſion: bot that therfor it should be ſo underſtood heer, it does not follow: for what it is figuratively applied, it ſignifieth the judgement it ſelf—: bot wher it is literally uſed, it is put only for a ſigne of an eminent deſtruction, which shall ſuddenly follow it, as the great and terrible day of he Lord shall doe at the accomplishment of this prophecie. Anſ. Wher the darkneſſe of the Sun (and ſo i… may be underſtood of the Moone) is uſed properly, it is not put only for a ſigne of an eminent and imminent deſtruction, as it is manifeſt Luk. 23 45. which wes a teſtimonie from heaven of Chriſts innocencie for conviction of the murtherers: and c. 21.25. the ſignes in the Sun and Moone and in the Starres, and the diſtreſſe of nationes upon the earth with perplexitie, and the roaring of the Sea and waves ar all to be underſtood properly as ſignes before the great and terrible daye of the Lord. So what is promiſed in the 28 and 29 verſes of the ſecond ch. of Ioel, wes truely (albeit not altogeder) fulfilled in the dayes of Peter (even howbeit the wordes of the 30 and 31 verſes be properly underſtood) and not wholly fulfilled till the time immediatly preceding the laſt coming of Chriſt Inſt. 2 The chief and moſt remarkable effect of the Spirit in the Apoſtles at this tyme wes the gift of tounges, of which the prophet makes no mention. Anſ. 1 If this exception wer true, it wold prove, that the Apoſtle citeth the wordes inpertinently, and the Iewes micht have challenged him of babling: and ſo theſe authoures fight againſt the Apoſtle and the Spirit of God, who hes regiſtred this argumentation of the Apoſtle, as good and valide. 2 the chieff and moſt remarkable work of the Spirit at that tyme wes a ſound from heaven as of a michty ruſhing wind, which filled all the houſe, and there appeared unto them cloven tounges lyk as of fire, and it ſate upon each of them, and they wer all ſilled with the holy Ghoſt: and this wes noiſed abroad. Wherby it is evident that the Apoſtle ſpeakes eſpecially not only of the effect (which is their ſpeaking in ſtrange languages) bot of p. 13the cauſe, the powring doun of the Spirit, of which Ioel ſpeakes expreſſely: and therfor Peter citeth the wordes pertinently. Inſt. 3 as the prophet reveled, ſo (Peter) repeates this powring out of the Spirit as a contemporarie event with the wonders, which shalbe 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 coming of Chriſt, when he came to ſave ſinners and not to deſtroy them—for then it muſt been an antecedent of his birth—and not a ſubſequent of his death. Anſ. 1 Ioel ſayth not, that the powring of the Spirit ſhall not be till the great and terrible day of the Lord come, bot he ſhewes ſo many thinges preceding the coming of our Saviour: nether may we think that all theſe thinges ſhalbe fulfilled in the ſame juncture of tyme: if all be accompliſhed, even in ſeveral tymes: the prophecie abides true. 2 That day or tyme wes terrible: for it is written Act. 2.6, the multitude came togeder and wer confounded or troubled in mynd, becauſe that everie man heard them in his oun language, and they wer all amazed and mervelled, and v. 22 a man approved among yow by miracles, wonders and ſignes. Wherby it is manifeſt that even to the ſicht of theſe Iewes that tyme of Chriſts coming wes terrible, albeit his ſecond coming ſhalbe more terrible in regard of the general deſtruction, which ſhalbe on all nationes, not for oppoſing themſelves againſt the Jewes (as they imagine) bot for their not acknowledging God and not obeying the Goſpell of our Lord Ieſus, 2 Theſſ. 1.8. Inſt. 4 And to put it out of dout, that Gods bringing doun the heathen into the valley of Iehoſaphat, is meant only of this gathering them togeder to a battle, and conſequently of a judgement on the living and not on the dead; to put this out of dout (I ſay) the prophet makes it to be a concomitant of the Iewes returne from their captivitie. Anſ. That theſe wordes ar not meaned of the temporall Monarchie after Chriſts coming, it may be learned by the parallel text in that ſame page, wher it is ſayd, And for my own part I am perſuaded, that this great armie here ſpoken of, is the verie ſame that ſhalbe gathered together to the battle of the great day of God Almichtie, by the thrie uncleane ſpirites lyk frogges, which St Iohn ſawe come out of the p. 14mouth of the Dragon and out of the mouth of the falſe prophet Rev. 16.13. If he be perſuaded, that this is the ſame battle, he micht lykwiſe be perſuaded, that the text of Ioel 3. is not after the coming of Chriſt; nor immediatly at his coming: for that battle is in the tyme of the ſixt vial, after which followes another vial and tyme of trouble mentlioned in the reſt of that ch. of the Revel. And here by the way we obſerve that the renouned Authour of Clavis Apocaliptica is miſtaken in his ſeventh Synchroniſme, wherin he ſayth, that the powring furth of the ſeven viales is contemporarie with the end of the Beaſt and Babylon: for albeit it be ſayd c. 15.2, that they who had gotten the victorie over the Beaſt ſang the ſong of Moſes, it followes not, that the Beaſt wes then deſtroyed; nether albeit the firſt and fift and laſt viales be powred on the Beaſt, followeth it, that they wer not powred till the laſt tyme of the deſtruction of the Beaſt; Seing the Saintes in heaven (and on earth too) may rejoyce for their particulare victorie over the Beaſt as yet reigning, and the viales may be powred on the Beaſt at ſeveral times, even ſome of them on the Beaſt in the hight of her pride, to the end, that men may have warninges of the judgementes of God on the Beaſt in her greateſt pompe. And the rather may we judge ſo, that we find ſuch aggriement in the principal termes of the ſeven Trumpets and ſeven viales; the ſecond Trumpet with the ſecond vial, the thrid Trumpet with the thrid vial: the fourth Trumpet with the fourth vial: the ſixt Trumpet with the ſixt vial, and the ſeventh Trumpet with the ſeventh vial. Now ſeing the firſt Trumpet is of the ſame tyme with the beginning of the Beaſt (as he ſayth Synchron. 1 par. 2.) the firſt vial muſt be of that ſame tyme alſo; and all the other Synchroniſmes and expoſitiones of textes that ar grounded on that ſeventh Synchroniſme of the firſt part ar wrong. Which I mark, becauſe theſe late Millenaries have been moved by the appearance of theſe Synchroniſmes, to embrace this opinions. 2 We may be perſuaded, that the gathering of the nationes Joel 3.2. is not to be underſtood of a batle after the coming or at the coming of Chriſt, if we conſider the wordes of the firſt verſe, For behold p. 15in theſe dayes, and in that tyme &c. He kniteth this ch. with the preceding, and ſhewes the contentes of both to be at the ſame time: which is not any particulare yeer or age, bot comprehendes the whole deliverance of Iſrael or people of God, which wes begun, when the captive Jewes wer brought from Babylon, and continowes till Chriſts ſecond coming, as if the prophet had ſayd, When the Lord ſhall deliver his people, it ſhall not be a short and momentanie deliverance, bot his protection shall continow till he have avenged him of all the enemies of his Church. As for the name of the valley of Iehoſaphat, ther is no neceſſitie to underſtand therby the valey of bleſſing 2. Chro. 20.26, ſeing that valley never hes this name in the Scriptures: nether is it poſſible, that all the nationes of the world can conveen in that place: bot the name may rather be taken appellatively for the valey of Gods judgement, as the Hebrew word importes and the wordes following allude therunto; wherby the prophet teaches us to conſider the etymologie of the name: and nevertheles he wold lykwiſe have us to conſider the gracious deliverance of Jehoshaphat, that he will als certainly deliver his people in all ages, as he did Iehoshaphat. And this is a more glorious trophee, than if any one nation wer keeped a 1000 yeers in wordly proſperitie. After the adding of moe ſuch prophecies, it is ſayd, pag. 14 How can we forſake the literal interpretation of theſe prophecies, if we doe bot conſider, that the Iewes ar here diſtinguiſhed from all other nationes, of which we gentiles who ar now converted, wer then apart: and ar by this name in the writinges of the Euangeliſtes and Apoſtles still diſtinguiſhed from them, if we conſider what groſſe abſurdities wold followe from the tropical conſtruction of theſe or the lyk prophetical revelationes, wherin the event of thinges is ſo plainly and diſtinctly attributed unto the Iewes. Anſ. Wee forſake not the literal interpretation of theſe prophecies: for that is the literal interpretation, which is principally intended, whither it be proper or figurative: bot we forſake that reſtricted interpretation, as only be longing to a temporal monarchie of the Iewes. 2 The Iewes ar not to be underſtood (in theſe promiſes) in way of oppoſition unto all nationes: for then all other men p. 16without exception ſhalbe conſumed in the valley of Iehoſhaphat: bot the Iewes and Iſrael ar to be exponed of the elect people of God, according to the fift rule mentioned before; and the gentiles ar all the enemies of the Church. And the ſaithfull ar called Iewes, not only typically, bot lykwyſe for the ſpeciall confort of the Iewes, becauſe they wer hated of all nationes everie wher: which might have been unto them occaſion of deſpaire: and therfor the Lord ſayth unto them to this purpoſe, How many or great ſo ever your enemies ſhalbe, I will judge them. And for the ſame ar the Iewes oft named in the promiſes of the new Teſtament to ſhew their particulare intereſſe in the Kirk of Chriſt, notwithſtanding their unworthineſſe and contempt of the Goſpell at the firſt preaching therof. Now if the prophecies be exponed this way (as they muſt be) of believers whither Iewes or gentiles: and their enemies whatſoever, the enemies of the faith in any age, none of theſe abſurdities ſhall follow, which ar reherſed here as in a catalogue: to wit: 1. The Iewes did never ſince the Apoſtles dayes returne from any captivitie with ſuch an high hand and ſuch a wonderfull victorie over their enemies, as is here prophecied. Anſ. Nether ever ſhall they returne in ſuch a maner, if yee underſtand a worldly and civil pompe: for theſe promiſes can not be underſtood (as I have ſayd) of any one exploite nor of any age. The promiſes of God ar more glorious and more large. 2 As for the Church that now is, let the lamentable experience of all ages witneſſe, whither she hes not been more often crowned with martyredome than victorie. Anſ. This is als bad an oppoſition as the former: for Chriſt in ſuffering did triumph over his enemies Col. 2.15, and martyredome is victorie, Rom. 8.37 in all theſe thinges we ar more than conqueroures. Spiritual victorie conſiſtes with bodily ſuffering: nixt albeit the Church wer oftner crouned with martyredome than victorie, yet in ſeveral ages she hes been crowned with glorious victorie, and her full glorification is a coming, and her enemies have been and shalbe ſmiten and brought into ſubjection, and the houſe of David is exalted in the perſon of Chriſt and his members, and all the p. 17wealth of the nationes hes been employed or ſhalbe employed for the uſe of the faithfull (albeit not in any particular year or age) and the Lord ſhall deſcend and all the ſaintes with him. 3 If this be not to crie peace, peace, when ther is no peace, if this be not to call evill good, and good evill—I know not what is. Anſ. This is a pitiefull exclamation, if it wer true, bot exclamationes ar not alwayes victorious. When we teach, It ſhalbe weel unto the children of God, and ther is no peace unto the wicked, and fet your heartes on things above, and not on thinges on earth; Is this to crie peace, when ther is no peace, or to call good evill? Or is it not rather to put darkneſſe for licht, when ſpirituall promiſes ar reſtrained to a temporall proſperitie of a carnal people? and when God teaches faith by ſenſe, that becauſe we can not underſtand heavenly thinges till he inſinuate them into our affectiones by pleaſing and knowen thinges, ſhould we think that God hes no higher ſenſe in theſe promiſes? All the earth belongeth unto Chriſt, and in the midſt of Scythia ſome have lived happily, even more happily than many have done in Iudaea. The promiſes then ar not tied to Iudaea, bot belong unto all them who ar mentioned Ioh. 11.51, he prophecied, that Ieſus ſhould die for that nation, and not for that nation only, bot that alſo he should gather together in one the children of God that wer ſcattered abroad, that is, throgh the world, as the ſame Apoſtle expones himſelf, 1 Ioh. 2 2. Bot it may be, that this exclamation wes made againſt the coniecture of Cornelius a lapide; then he should diſtinguish the perſones.

Pag. 15 Again of the Iewes returne & of their proſperitie which then ſhal happen, he addes moe paſſages, as Eſa. 11.11 till 16 Yowſee (ſayth he) that the Prophet here ſpeakes of a miraculous recoverie of Gods people; of the recoverie of Iudah not from Babylon, bot from the four corners of the earth, and that together with Ephraim, with the ten tribes from Aſſyria, which as yet never came back, and therfor this is not yet fulfilled. Anſ. 1. Ther is no mention of returning here, bot of recovering the remnant of his people. 2. Who be theſe his people? Look the tenth verſe, In that day there shalbe a roote of Ieſſe, which shall ſtand for an enſigne of the people: to it shall p. 18the gentiles ſeek, and his reſt shalbe glorious: And behold how the Apoſtle expones theſe wordes Rom. 15.12, Eſaias ſayth, Ther shalbe a roote of Ieſſe, and he that shall riſe to reigne over the gentiles, in him shall the gentiles truſt. Now wheras the Apoſtle expones his people to be the gentiles, may they not be ashamed, who will underſtand only the Iewes? So that there is meaned the recoverie of Gods people or the gentiles from Aſſyria, Egypt or wherſoever they be. Obi. It is ſayd, he shall aſſemble the outcaſtes of Iſrael, and the diſperſed of Iudah. Anſ. The Goſpell (which is Chriſts ſtanderd) hes been preached unto them Iam. 1.1. and ſo their aſſembling is into the boſome of the Church. Obi. 2. It is ſayd, The envy of Ephraim shall depart, and the adverſaries of Iudah shalbe cutt off, &c. Anſ. The meaning is, Wheras ther had been contentiones twixt the tribes one againſt another, and both againſt the gentiles, and gentiles againſt them both: under Chriſt shalbe an end of that malice: 2 In the citation of this prophecie, the fourteenth verſe is omitted, becauſe they can not ſee, how it can be verifyed of the peaceable kingdome, which they imagine: bot ſeing the wordes preceding and the wordes following conteene one and the ſame prophecie, and theſe wordes in the midle part can not be exponed of that monarchie, it is evident that no part of this prophecie can be underſtood of that monarchie: bot the meaning is plaine, if they be exponed of the Chriſtian Church, thus, The Apoſtles did flee, that is, quickly preach unto other nationes, and brought them in a short ſpace unto the obedience of Chriſt: not going in troupes from Province to Province, bot at the ſame tyme they went one by one into ſeveral nationes. 3. This verſe being omitted, the fifteenth verſe is quoted, and out of it they doe imagine, that a way shalbe made for the Iewes thorow the Sea, and all floodes shalbe dried up before them. Bot if theſe wordes shalbe exponed properly, what kynd of miracle shall that bee? shall the Jewes who ar ſcattered into all the corners of the earth, have a drie paſſage thorow everie river? and the Egyptian or Read Sea be deſtroyed? Or is it not rather in a ſpiritual ſenſe, that the Lord will remove all impedimentes, which may hinder the p. 19courſe of the goſpell: and he hes opened a way into that kingdome of heaven from which we wer exiled in Adam, and ſpiritual Pharao is drowned or deſtroyed in the Read Sea or bloodie death of Chriſt; and by a michtie wind of preaching the Lord hes made his power knowen everie wher, even als ſenſibly, as when he brought Iſrael out of Egypt.

Pag. 16 Such another prophecie is that of Ezek. 37.19.21. and 27 and Hoſ. 1 10.11. In both which prophecies he Lord hes promiſed, that the Iewes shall again live under one king only (as they had done before the diviſion of the tribes) and that in their own land too: which hes not been yet performed: and therfor the tyme of theſe prophecies is yet to come. Anſ. The lyke prophecie is lykwiſe exponed: bot for further clearing of theſe ladde. That of Ezek. 37 is exponed by Chriſt Ioh. 10.14.16, I am the good sheepherd and know my sheep—and other sheep I have which ar not of this fold: them alſo I muſt bring, and they shall hear my voice, and ther shalbe one fold and one sheepherd. Wher we ſee, that Chriſt is the ſheepherd (and by conſequence the king too, unleſſe they will underſtand the 24 v. of Ezek. 37 of two different perſones) and the people over whom he reigneth ar his sheep, not only of the Iewes, bot of another fold, whom Chriſt bringeth into the ſame, fold, that is, into the ſame Church. 2 the ſame wordes ſpeaking of Chriſt and calling him David and king and sheepherd, shew that they muſt be ſpiritually underſtood. 3 the 25 verſe may be more eaſily underſtood in the ſpiritual then earthly ſenſe: to wit, the land that I have given unto Iacob, and they shall dwell therin for ever, and my ſervant shalbe their Prince for ever: for that land wes not given unto Iacob, nether doe the Millenaries ſay, that the Iewes shall dwell for ever in Ieruſalem, bot for a 1000 yeers, and then Chriſts kingdome shall ceaſe. Bot expone that one word land typically for the thing typifyed therby, and all the other wordes goe currently, even to the end of the chapter, as we ſee the Apoſtle expones the 27 verſe of the Corinthianes as a parte of theſe people 2 Cor. 6.16 Now ſeing certainly Chriſt is the king and sheepherd, and the people ar the Iewes and gentiles, who wer ſtrangely divided, bot now ar one p. 20Church by faith in Chriſt, therfor the people of Iſrael and Ephraim (who after the diviſion wer alwyſe idolatrous) may weel be exponed typically for the gentiles: and ſo the union is eaſily underſtood, which otherwyſe verie hardly or ſcarcely can be conceived, ſeing now throgh many ages Ephraimites ar not knowen in any part of the earth. As for that text of Hoſee, it is exponed of the gentiles Rom. 9.25.26: and therfor the Prophet changeth the word Iſrael into Iezreel, that is, the ſeed of God; ſignifying that the tyme wherin the Lord shall gather his ſeed or the faithfull in all nationes from the bondage of the devill, shalbe verie great and wonderfull unto all the world.

Pag. 17 Thogh this of Hoſea be underſtood by ſome expoſitoures, of the vocation of the gentiles—yet doutles they ar much miſtaken in this expoſition. Anſ. This is a quarel againſt the Apoſtle: and now let all the world judge, whither he or the Millenaries being contrarie shalbe followed, eſpecially ſeing now we have found, that our Saviour exponing the former prophecie of Ezekiel, and the Apoſtle exponing this lyk prophecie of Hoſee, doe accorde harmoniouſly. Inſt. How can that belong unto the gentiles, which wes prophecied only of the Iewes, as is declared by the prophets wife of whoredomes, which he took of purpoſe to upbrayd the idole worship and ſpirituall whoredomes of the Iſraelites v. 2? and therfor when she conceived and bare him the ſecond Sone, God ſayd, Call his name, Loammi: for yee ar not my people, and I will not be your God. Anſ. It wes not prophecied of the Jewes only: for it is plaine that Hoſee ſpeakes of the Iſraelites alſweell as of the Jewes: and generally the Apoſtle ſpeakes Rom. 10.12, ther is no difference between the Iew and the Greek: for the ſame Lord over all is rich unto all that call upon him. So that albeit the prophet wes ſent perſonally unto the Iſraelites, yet his wordes wer no leſſe true and meaned of the gentiles, who then wer not the people of God, bot now throgh Chriſt ar the people of God, for whoſoever shall call upon the name of God shalbe ſaved. Inſt. 2 the place wher they wer told ſo, wes their own land, and therfor in that place it shalbe ſayd again unto them, Yee ar the ſones of the living God. v. 10. Anſ. 1. wher it is ſayd v. 10, in p. 21that place, yee may read on the margine, In ſtead of that it wes ſayd, &c. and therfor that word proves nothing. 2. it is no leſſe true, that the gentiles ar the people of God even in the ſame landes wher they did not ſerve God. 3. this is no applying by way of ſimilitude, bot accommodating (as Piſcator ſpeakes) to another particulare, that as the Iſraelites by idolatrie became lyke unto the gentiles, ſo the gentiles receiving the Goſpell ar Jewes or the people of God. And this expoſition is not only likely, bot verie certane, ſeing the Apoſtle expones theſe Prophecies of Gods merciemercy toward the gentiles, as yow may ſee by the authorities, which ar urged to this purpoſe in the 10 and 15 ch. of the Epiſtle to the Rom. and elſwer. And albeit this Authour ſay, that Paul cireth theſe wordes for eſtabliſhing the freeneſſe of Gods election by an inſtance of the Iſraelites, whom God had for a long tyme rejected, and wold again receive; this ſubterfuge will not ſerve, for 1. he ſaith in the preceding page, that the Prophecie Hoſ. 1. is meaned only of the Iewes; and if that wer true (which I have proved to be falſe) it is not meaned of the Iſraelites. 2. the Apoſtle v. 24. is ſpeaking expreſſely of the faithfull not of the Iewes only, bot alſo of the gentiles, and hitherto he uſeth the teſtimonie of Hoſee. 3. of the gentiles dceth he expone theſe ſame teſtimonies in other textes, wher he is not ſpeaking of election nor of the freeneſſe therof, as 2 Cor. 6.16. Inſt. 3. And this the 27 v. ſeemeth to confirme, wher it is ſayd, Eſaias alſo crieth: for what makes the copulative alſo here, if the Apoſtle underſtood not the former prophecie of Iſrael as wel as this? Anſ. The copulative knitteth the teſtimonies, and ſhewes that they muſt both be underſtood of theſe people, which ar named v. 24.2. this is yet more cleared by the 30 v. What ſhall we ſay then? that the gentiles who followed not after richteouſnes have attained to richteouſneſſe, bot Iſrael who followed after the lawe of richteouſneſſe, hes not attained. There it is manifeſt, that he ſpeakes of the gentiles attaining to richteouſneſſe, and of Iſrael not attaining it: and nevertheles the oppoſition is not ſimply of the two people, bot of their ſeeking richteouſneſſe two contrarie wayes, towit, by faith, and by workes of the lawe. And now yee ſee it ſufficiently declared, p. 22that theſe prophecies doe not belong unto the Iewes or Iſraelites only.

Pag. 19. Ther is yet in Hoſ. 3.4. one more material argument for the Iewes deliverance—which prophecie can not poſſibly yet be fulfilled: for if it be meaned only of the ten tribes, among whom Hoſea prophecied, it is confeſſed that they did never yet returne: and if of the other two, it muſt be meaned of their captivitie ſince our Saviours coming: for till then the Scepter could not depart from Iudah, as Iacob foretold Gen. 49.10. and ther for till then they could not be without a Prince or Governours of that tribe, although they wer long before tributarie to other nationes: and this is alſo intimated by theſe wordes, The later dayes, which ar no wher put for the tyme before the incarnation, of Chriſt. Anſ. This argumentation faileth in both partes: bot firſt mark, that all theſe wordes can not be meaned properly: for the word David can not be underſtood of Salomons father, bot of Chriſt the ſone of David or typifyed by David: and therfor that prophecie could not bee fulfilled till the incarnation of Chriſt, and then it micht be fulfilled. 2. And conſequently theſe wordes, The later dayes, though they be no wher put for the dayes before the incarnation, yet they ar often put for the da yes of the Goſpell, ſeing in the laſt dayes God hes ſpoken unto us by his Sone. Now the firſt part of the dilemma is falſe: for if that prophecie be meaned of the ten tribes, as they abode many dayes without a king, &c. ſo who dar deny, that they did returne and ſeek the Lord their God and Chriſt their king? When the Goſpell wes preached to the ſcattered ſtrangers not only thorow Pontus, Galatia, Cappadocia 1 Pet. 1.1. bot lykwyſe to Syria, Aſſyria, &c. and expreſſely to the twell tribes ſcattered abroad Iam. 1.1. who can hold the negative, that the children of Iſrael did never returne and ſeek Chriſt? and the other part is no leſſe faulty: for Chriſt came not till the Scepter wes departed from Iudah; and theſe wordes The later dayes, are not to be referred unto the fourt verſe (as if the Iſraelites ſhould abide many dayes without a king and ſacrifice in the later dayes, and then returne) bot unto the fift v. in the end wherof they ar, and ſo in the later dayes they ſhall returne (not into their land; this text ſaith not p. 23ſo, bot) and ſeek the Lord their God and Chriſt their king, as they did Act. 2.41. and 4.4. and in ſeveral ages. And ſo both the partes of this argument being falſe, the wordes of Hoſ. 3. ar more againſt the temporal Monarchie than for it. What is here interiected of the Antichriſt upon the conjecture of the Papiſt is not to our purpoſe.

Pag. 22. Wee ar to ſhew the Iewes peaceable & proſperous eſtate after their returne. Read what Ieremie hes written c. 23.3.4. &c. 31.10.27.31. till 35. and. c. 32.37. till 42. and c. 33.6.7.8.9. and c. 46.27.28. and c. 50.19.20. Ezek. 28.25.26. and c. 34.12.13.14.15.16. and v. 24. till 30. &c. 36.8-16. & v. 24-37 &c. 39.25. till the end. Zach. 10.6.7.8.9.10. And on the margine of pag. 22. he ſayth, I appeal here to the conſciences of all men, that ſhall read theſe or the lyke prophecies in the word of God, whither they can think it poſſible, that the time appointed by God for the diſpenſation of ſuch extraordinarie bleſſinges, ſhould be the verie ſame, in which the world and eſpecially the Chriſtian part of it wes to groan under the continowed plagues written in the Revelation: which yet we muſt grant to be ſo, if we reſt on theſe interpretationes, by which all ſuch prophecies ar only or chiefly applied to the anticipated converſion of us ſubſtituted gentiles. Anſ. 1. All theſe prophecies ar to the ſame purpoſe, and therfor it wes needleſſe to have reherſed ſo many of them, unleſſe he hade a mind to muſter them all: bot number prevaileth not in this caſe. 2. none ſayth, that theſe prophecies wer only accompliſhed at the ſame tyme of the plagues: bot we deny, that the plagues wer continowed, ſeing the Chriſtianes have their own times of joye alſweel as of mourning, and the woman is cloathed with the ſun, howbeit at other periodes ſhe be forced to flee into the wilderneſſe: and therfor both the appeal in the beginning, and the ſuppoſition in the cloſure of this marginal note, is a vaine bragge. Why ſhould one appeal in this maner to the conſciences of al, ſeing all interpreteres from the beginning of the Chriſtian Church (except a few Millenaries) till this tyme have exponed theſe textes not of the Iewes only, bot of the Chriſtian Church? and it may be eaſily underſtood, that theſe have written according to their conſciences: and therfor if theſe be Iudges, this p. 24author hes loſed the cauſe. Pag. 29. Which prophecies, as they conteen many evident and unanſwerable argumentes for a future reſtauration of Iſrael, I mean, a reſtauration yet to come; ſo they have ſuch correſpondence with that of Iſa. 59.20. and Amo. 9.11. (both which ar alledged by the Apostles Act. 15.16. and Rom. 11.26.27. for the converſion of the Iewes after the fulneſſe of the gentiles is come in, that is, after all thoſe of the gentiles, which ar appointed to be called before Christs coming again, be converted or rather perhaps, when the fulneſſe of the gentiles ſhall come in, that is, when the tyme ſhall come, in which (not a part, as now, bot, all the gentiles that ar left, ſhall throgh the wonderfull deliverance of the Iewes, together with them, feare the Lord) that ſeing theſe ar not yet fulfilled, nether can any of the other: betwixt which and that of Amos ther is not any material difference, and no other betwixt them and that of Iſaiah, than ther is betwixt a comment and the text, &c. Anſ. We grant that theſe prophecies conteen evident argumentes for a future reſtauration of Iſrael, if yow will acknowledge that which is before clearly proved by the teſtimonies of the Apoſtles, and by experience, that is, that they ar begun alreadie in parte: we grant alſo, that they have ſuch correſpondence with theſe textes of Eſaie and Amos and many moe too: bot we denie 1. your maner of reſtauration, and we hold that the ſpiritual reſtauration is more glorious for the honour of God and weel of Iſrael. 2. we denie that the Apoſtle Iames alledgeth the prophecie of Amos for ſuch a converſion of the Iewes: for he ſpeakes expreſſely of viſiting the gentiles, to take out of them a people unto His name Act. 15.14. and of this viſiting he expones the wordes of Amos and the other Prophetes: he ſpeakes not only of Amos, bot ſayth generally, and to this aggrie the wordes of the Prophets. 3 we denie that the Apoſtle Paul alledgeth the prophecie of Elaie to that pretended purpoſe, for he ſayth not, and then all Iſrael ſhall e ſaved, bot, and ſo all Iſrael ſhalbe ſaved: he ſhewes no order or difference in tyme, bot makes a concluſion out of the former wordes, wher he ſayth, Blindneſſe in parte is hapned to Iſrael, untill the fulneſſe of the gentiles ſhall come in: and then he inferreth, And ſo all Iſrael ſhalbe ſaved: and therfor the concluſion p. 25muſt be exponed according to the proceding wordes, that is, all Iſrael ar the called of Iſrael and of the gentiles: there is a diſtinction twixt Iſrael, and all Iſrael; and all Iſrael is more than Iſrael, ſeing it includes lykwyſe the faithfull gentiles: and in this ſignification the proof following in the cited teſtimonie muſt neceſſarilye be underſtood, and not of a calling of the lewes after the full calling of the gentiles: and far leſſe of that calling, which (he ſayth) ſhal perhaps be (not in part but) of all the gentiles that ſhalbe left. Yea theſe conjectures deſtroy one another: for if the calling of the Jewes ſhalbe after the fulneſſe of the calling of the gentiles, then all the gentiles that ſhat be left can not be called throgh the wonderfull deliverance of the Jewes. And this laſt conjecture deſtroyeth a maine tenete of the Millenaries, who ſay, that the Iewes ſhall rule over all the nationes, and hold them in ſubjection till the end of the 1000 yeers, and then theſe profane nationes ſhall ryſe again in armes againſt the Iewes. Now ſeing betwixt theſe above named prophecies of Jere. 23. and 31, &c. and theſe two of Eſaie and Amos, ther is not any material difference, and no other difference them betwixt a brief intimation and a large explication of the ſame thing: and ſeing theſe prophecies of Eſaie and Amos ar to be underſtood of the Chriſtian Church and eſtate therof 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 monarchie of the Jewes. And ſo much the rather may everie 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 Jere. 31.1. in 2 Cor. 6.18: and Iere. 31.31. till 35. in Heb. 8.8. and c. 10.16.17: and Iere. 32. conteenes the ſame wordes which c. 31.31: ſo does that of c. 33.8, and to the ſame purpoſe is that of c. 50.20: and that of Ezek. 34 concerning the gathering and feeding the ſheep is exponed by our Saviour Ioh. 10.11.16: and that of c. 39. is correſpondent which the prophecies of Ioel, wherof we ſpak before: and that of Zach. 10. is one which Iere. 23.6.8, and other that ar handled before. It is to be marked that in the p. 26teſtimonie Ier. 33 is omitted v. 12.13: wher is prophecied, that in all the cities of that land shalbe an habitation of sheepherdes, cauſing their flockes to lye doun there, even in the cities of the mountaines, the cities of the valeyes, the cities of Beniamin and the cities of Iudah. What? is this the glorie of Chriſts kingdome, that ſheep ſhall lye in his cities? Or doeth not rather the Lord underſtand the ſpiritual ſhiep of Chriſt, whom he will have gathered by his ſpiritual paſtoures everie wher? as he exponeth it Ezek 34.31. Yee flock of my paſture ar men, and I am your God, ſayth the Lord. Lykwiſe this authour ſlippeth over v. 18. and 22, wher perpetuitie of ſacrifices and Levites is promiſed als plainly, as the throne of David. Shall in the laſt dayes the meat-offeringes, and burnt-offeringes, and the houſe of Levi be reſtored? I think, They will not ſay it, leſt they contradict the goſpell, which hath aboliſhed that order. And nevertheleſſe the Lord ſayth ſo in Ieremie. Hes the Lord ſayd it, and will he not performe it? Yea, he hes performed it, as the Apoſtle witneſſeth 1 Pet. 2.5. yee alſo as Livelie ſtones ar built up a ſpiritual houſe, an holy prieſthood, to offer up ſpirituall ſacrifices to God by Ieſus Chriſt. And as the promiſes of the prieſthood ar fulfilled ſpiritually and not in a proper ſenſe, ſo we muſt think of the promiſes concerning the kingdome, ſeing they both ar conioyned and mixed after the ſame ſtraine, as we have them there v. 17.18, and v. 21.22, Thus ſayth the Lord, David shall never trant a man to ſite upon the throne of the houſe of Iſrael, nether shall the prieſtes the Levites want a man before me to offer burnt-offeringes, and to kindle meat-offeringes, and to doe ſacrifice continowally, &c. But all this evidence can not ſatisfy ſelfconceites: therfor it is added.

Pag. 30 in marg. The wordes in Act. 15.14. (upon which the prophecie of Amos is inferred) ar taken by Do. Mayer, to be meaned of the ſong of old Simeon, and not of the ſpeach of Simon Peter. Anſ. Is ther not a difference twixt Symeon and Simon? Iames nameth Symeon, and not Simon: wherfor not without reaſoun it may be thoucht, that he meaned old Symeon, eſpecially ſeing Luke is the writer of both bookes, and if the wordes of Symeon doe p. 27heerunto aggrie more than the wordes of Peter, who should dout that Iames ſpak of him? Wherfor conſider the wordes of old Symeon Luk. 2.30. It is ſayd of him, not only that he wes a juſt man and devote, waiting for the couſolation of Iſrael, and the holy Ghoſt wes upon him, bot lyke wiſe, It was reveled unto him by the holy Ghoſt, that he ſhould not ſee death before he had ſeene the Lords Chriſt, and he came by the Spirit into the temple. All which particulares ſerve verie much to purchaſe credite unto his teſtimonie, who ſayth: My eyes have ſeen thy ſalvation, which thou haſt prepared before the face of all people, a licht to lichten the gentiles and the glorie of thy people of Iſrael. We may ſee, that he declares there the fulfilling (at that time) of the prophecie Eſa. 49.6, And he ſayd, Is it a light thing, that thou ſhouldſt be my ſervant, to raiſe up the tribes of Iacob, and to reſtore the preſerved of Iſrael: I will alſo give thee for a licht unto the gentiles, that thou mayſt be my ſalvation unto the endes of the earth: and c. 52.9. Break forth into joy, ſing together yee waſt places of Ieruſalem: for the Lord hes conforted his people, he hes redeemed Ieruſalem: the Lord hes made bare his holy arme in the eyes of all nationes, and all the endes of the earth ſhall ſee the ſalvation of our God. To the ſame purpoſe is c. 60.1.3 19, and c. 62.1.2.11. Wher we ſee, the faithfull ar bidden rejoice at the coming of Chriſt; and ſo did Symeon, when he ſawe him: Chriſt is called the ſalvation of the Lord, and Symeon ſpeaking unto God, ſayth of Chriſt, My eyes have ſeen thy ſalvation: the Meſſiah is called a licht unto the gentiles into all the endes of the earth, and Symeon ſayth, Which thow haſt prepared before the face of all people, a licht to lichten the gentiles: Chriſt is called the glorie of Sion and Ieruſalem; and Symeon ſayth, Chriſt is the glorie of thy people of Iſrael. And ſo by the teſtimonie of old Symeon (which is approved and regiſtred by the Spirit of God) theſe and the lyke prophecies ſhould not be reſtricted unto the ſecond coming, bot wer in part fulfilled at the firſt coming of Chriſt, and therfor alſo all that followes in that long tailed note is a frivolous diſcourſe, as we may ſee by the unanimons conſent in the true worſhip of God, betwixt the p. 28Iewes and other nationes in the ſame 15 chapter of the actes, wher the Iewes and gentiles conueen in the general ſynode, howbeit the ods continowe twixt the obſtinate both Iewes and gentiles on the one part, and the ſeed of Abraham, believers both the Iewes and gentiles on the other both in their opinion and practiſe of religious dueties. Inſt. It can not be, bot that the wordes after this in the prophecie being applied to the foreſayd viſiting of the gentiles by the preaching of the Goſpell, muſt needs conclude, that the excraordinarte reſtauration of the Iewes, forſhewn by the Prophet, wes to follow the calling of the gentiles then begun by the Apoſtles. Anſ. The Prophet Amos in that chap. before the v. 11. ſpeakes not of the calling of the gentiles, and the Apoſtle cites the ſame wordes of v. 11. for the calling of the gentiles: nether hes the Prophet theſe wordes, after this, but, in theſe dayes: and howbeit the Apoſtle cite them ſo, yet they muſt be underſtood of the order of thinges mentioned by the Prophet, which is a reſtauration after the deſtruction of Iſrael, and not a Monarchie of the Iewes after the calling of the gentiles. Wherby it is manifeſt that in this note is a twofold errour; one inſerting the wordes in the prophecie, which ar not in it; another in miſinterpreting the wordes of the Apoſtle. Inst. 2. God could not at that tyme be ſayd to returne unto the gentiles, whom he had bot then received; no, nor to the Iewes, whom he had then (and not till then) quite forſaken. Anſ. This is meer cavilling. Before the calling of the gentiles, wes not God averſe from them, and they from him? and therfor when he looked graciouſly upon them, he is truely ſayd to returne unto them. Again in the wordes of Amos immediatly preceding we ſee that the Lord wes offended with Iſrael, and when he ſent the ſalvation of God and glorie of Iſrael among them, it may be als truely ſayd, that he returned unto them. Thridly it is often in this note repeted, that he had quite forſaken the Iewes: bot the Apoſtle can not ſuffer this phraſe Rom. 11.1. Hes God caſt away his people, God forbid, for I alſo am an Iſraelite, &c. bot more of this purpoſe heerafter. Inst. 3. And yet ther want not ſome, who by the wordes all Iſrael Rom. 11. underſtand only the church of the gentiles, to which ſome of the Iewes ſhould be p. 29united. Anſ. All this ſection feightes aganſt vaine imaginationes for (as it is ſayd) by all Iſrael we underſtand not the gentiles only, but the ſeed of the promiſe, that is, the faithfull Iewes and others in all nationes. As for that prophecie of Eſa. 66.8, wes it not fulfilled truely (albert not fully) when the believing church travelled and brou…ht furth ſo great multitudes in one day, as may be called a nation, as 3000 and 5000 converted in a day Act. 2.41 and 4.4, and the people with one accorde gave heed unto theſe thinges, which Philip ſpak, and they who all had given themſelves unto Simon Magus from the leaſt to the greateſt, believed and wer baptized both men and women c. 8.6. and c. 19.17.18. this wes knowen unto all the Iewes and Greekes dwelling at Epheſus, and fear fell on them all, and the name of the Lord Ieſus wes magnified, and many believed, and v. 20. ſo … grew the word of God, and prevailed not only at Epheſus, bot almoſt thorow out all Aſia v. 10 and 26, beſides many other paſſages and other great and miraculous converſiones, wherof we read in Eccleſiaſticall Hiſtories. So that what wes a wonderment unto Eſaie or the faithfull in his time (Who hes heard ſuch a thing!) hes been truely done many a day before theſe our dayes. The evidence wherof, mee thinkes, ſhould be motive en…ugh to make any partiall or unpartiail Reader underſtand that prophecie generally; and ſo much the rather that (by this Authour's own confeſſion pag. 33.) it implieth not ſo much the returne of the whol nation to their countrie, as to their God. It is certane, it wes in part fulfilled at their returning from Babel: for then they reared up their walles, they planted wineyardes, &c. bot it is a groſſe opinion to think, that all the particulares of theſe prophecies ſhould be fulfilled (in a proper acceptation of the wordes) at one and the ſame juncture of time: and it is als vaine to think, that that prophecie of Ioel concerning the plentifull powring doun of the Spirit could not be fulfilled by accompliſhment of our Saviours prophecie, Mat. 21.43. ther is no dependance of this prophecie on the wordes of Ioel, and everie one who hes eyes may ſee, that our Saviour ſpeakes not there of the temporal kingdom of the Jewes, bot of the Goſpell, p. 30ſeing he calleth it the kingdom of God, and he ſayth, It ſhal lbe taken from them, and another nation ſhall bring furth the frutes of it: their temporal kingdom wes taken from them alreadie, and theſe laſt wordes can not be underſtood of any temporal kingdome: nether wes theſe Romanes, who deſtroyed Ieruſalem, more devote than the ſtubborne Iewes.

Pag. 33. Yow have heard of the deliverance and happyneſſe of the Iewes: I ſhall acquaint yow now with their partakers. Anſ. It is now manifeſt that theſe forenamed prophecies ar not of the earthly proſperitie of the Iewes only, and we know certanly that the gentiles ar partakers with the Iewes; ſo that the proof of this point is needleſſe, and nevertheleſſe he filleth up ſame pages with prophecies to this purpoſe, and he ſayth Pag. 37. I know, that moſt of theſe prophecies ar chi fly interpreted of the joyning together of the Iewes and gentiles in one Church, and richtly. Anſ. If they be chiefly and richthy interpreted ſo, why ſhould we not acquieſce? ſhall we goe about to interprete them unrichtly? that we… to put out our eyes, and deceive our ſelves and others. Inst. Bot to ſay, that this is now fulfilled in the tyme of the ſubſtitute gentiles vocation, is to overthrow what wes before affirmed—: for Paul telles us plainly Rom. 11. that the Iewes ar broken off from their olive, and tha we ar graffed-in for them, that they ar caſt away, that they ar hardned, that God hes concluded them all in unbelieff, and throgh their fall ſalvation is come to us, to provoke them to jealouſie: and therfor it can not poſsibly be manteened, that the Iewes and gentiles ar as yet one ſhiepfold. Anſ. The Apoſtle ſayth not, that all the Iewes are broken off, bot rather the contradictorie v. 1. and 5: nether ſayth he, that God hes ſhutt up all the Iewes in unbelieff, that he micht have merciemercy upon all the Iewes: bot (as our former tranſlation ſayth conforme to the original) God hes ſhutt up all in unbelieff that he micht have merciemercy on all: wherunto aggrie the wordes of the ſame Apoſtle Gal. 3.22, The Scripture hes concluded all under ſin, that the promiſe by faith in Ieſus Chriſt micht be given to them who believe. Here the Apoſtle is not ſpeaking of the Iewes only, bot generally both of Iewes and gentiles; and ſo far muſt his wordes be extended there too, ſeing p. 31he is ſpeaking of them v. 30 and 31, and ſo the meaning of v. 32 is, It wes the counſell of God to ſuffer both Iewes and gentiles fall into unbelieff or diſobedience (as the word Apeitheia lykwyſe importes, and the word ſin teaches Gal. 3.) that he micht ſave all his elect both of Iewes and gentiles after one way, not by their workes, bot of his merciemercy only. And therfor I can not poſſibly conceive, how a man of underſtanding, can bring or receive ſuch a concluſion out of theſe wordes, as this, It can not poſſibly be manteened, that the Iewes and gentiles ar as yet one ſheepfold. For beſides the fallacie of the conſequence, the concluſion is contrarie to the expreſſe wordes of Scripture, eſpecially, Eph. 2.11. Remember, that yee being in time paſt gentiles in the fleſh, who wer called uncircumciſion by that which is called the circumciſion in the fleſh made by handes,—bot now in Chriſt Ieſus yee who ſomtymes wer farre off, ar made nigh by the blood of Chriſt: for he is our peace, who hes made both one, having broken doun the midle wall—for to make in himſelf of twaine one new man. And who will denie, that the believers now living among the gentiles ar members of the ſame bodie and church univerſal, wherof Abraham, Jacob, David, Ezekias, Paul and others ar members alſo? Now then, even now Iewes and gentiles ar one fold. Inſt. 2. As for theſe, who wer converted at the firſt preaching of the Goſpell, and at other times ſince, they ar bot the firſt frutes and roote (as I may ſay) of the branches and lumpe, which ſhall follow after them by a general converſion: and therfor the calling of theſe can not be more accounted a converſion of the Iewes, than the calling of the gentiles, who wer gathered to the Church before Chriſts nativitie, can be taken for the converſion of the gentiles, who wer (as tyme hes ſhewen) bot the forerunners and pledge, &c. Anſ. Theſe who wer converted at the preaching of the Goſpell, howbeit they may be called the firſtfrutes of the Goſpell preached ſince the incarnation of Chriſt, yet they can not be called the firſtfrutes of the ſheepfold, ſeing the Patriarches ar the roote & members of the ſame bodie of Chriſt, as they ar expreſſely called Rom. 11.16. being conferred with v. 28, they ar beloved for the fathers ſake. Nixt ther is a vaſt difference twixt the p. 32calling of the gentiles under the old Teſt, and the calling of the Iewes under the New: for verie few gentiles wer converted, even nothing in compariſon of the converted Iewes: and albeit not ſo many 1000 have been converted as may be converted, yet that is no impediment of the union twixt the two people, which conſiſtes in the union of the church under the old and new Teſt. even albeit never a Iew wer converted. Inst. 3. And beſides how the bringing of the Iewes out of all nationes upon horſes and in litters and in charets and upon mules and upon mens ſhoulders; can bear any other bot a literal ſenſe, or how the vail that is ſpread over all nationes, can now be ſayd to be deſtroyed, when as ſo many of them runne a whooring after their own inventiones, I can not conceive. Yea unto this day (ſayth S. Paul of the Iewes in his tyme) when Moſes is read, the vail is upon their heart; nevertheles when it ſhall turne unto the Lord, the vail ſhalbe taken away 2 Cor. 3.15. bot we ſee not yet Iſrael returned—and therfor the vail …s not yet taken away. Anſ. Whither he can not or will not conceive, it may be douted: many 1000 have conceived both theſe: he gives no reaſoun of his douting in the former; and the cauſe of his douting in the other is naught: for albeit the vail be not taken away from all the Iewes and from all of all the nationes (in which ſenſe it ſhall never be taken away, ſeing the church on earth is alwayes a mixte companie) yet certanly it is taken away from the Iewes and all the nationes, towit, ſo many of them as turne unto the Lord, which ar ſo many as the ſtarres of heaven, that is, innumerable to men: for the grace of God that bringes ſalvation hes appeared unto all men Tit. 2,11, and God who hes commanded the licht to ſhine out of darkneſſe, …ath ſhined in our hearts, to give the licht of the knowledge of the glorie of God in the face of Ieſus Chriſt: So writes a Iew unto the gentiles 2. Cor: 4.6. Inst. 4. I know no reaſon, why we ſhould give more credite to the metaphorical interpretation of theſe prophecies, than to the figurative expoſition, which ſome preſume to put upon theſe wordes Zach. 12.10, although S. Iohn c. 19.37. hes alleged them as the only cauſe that our Saviours ſide wes peirced: of which fact doutleſſe ther had been no neceſſitie, if the prophecie wer not to be underſtood in a literal ſenſe, &c. Anſ. 1. p. 33He uſeth here Rhetorical termes, but certanly it can not be conceived by his wordes, whither he takes them properly or improperly: bot we give no other interpretation of the prophecies than be literal, that is, chiefly intended, as he confeſſeth pag. 37.2. The Euangeliſt ſhewes that prophecie of Zacharie to be properly fulfilled in that parte, that the ſides of our Saviour wer peirced, and no interpreter ſayth, that the reſt of that prophecie wes fulfilled at that inſtant: but we may juſtly think, that many of them who conſented unto his death, did mourne for that their fault; ſeing our Saviour prayed unto his Father to forgive them, Luk. 23.34, and the ſame Euangeliſt beareth witnes, that they who had crucified him, wer at the preaching of Peter pricked in their heartes Act. 2.23.37. Wherby we conceive that that prophecie wes not fulfilled in the diſciples, nether in reſpect of the peircing his ſides, nor of looking to him at that time (for they all fled away, excep Iohn) but in the Iewes, who indeed by wicked handes did crucifie him, and looked upon him, and afterwards did mourne for him, as one who mourneth for his only ſone: and the mourning wes great, when 3000 wer together pricked in their hearts. Now conſider whither this expoſition be more conſonante unto theſe wordes of the Prophet, or that other, werby it is alledged, that all the Iewes who did not ſee him peirced, ſhall after ſo many hunder yeers mourne for their fathers cruel and malicious contriuance: the former is fulfilled in the ſame perſones within the ſpace of ſeven or eicht weekes; and the other is not of the ſame perſones, nether within the ſpace of 1600 yeers, if at any tyme it ſhalbe verified. Inſt. 5. It is ſayd there, They ſhall mourne everie familie a part, and their wyfes apart. Anſ. It is ſayd v. 11. ther ſhalbe a great mourning in Ieruſalem, and v. 12, and the land ſhall mourne, everie familie apart, &c. wherby is intimated a diſtinction of the mourning in reſpect of place: and as thy did mourne at Ieruſalem publikly, ſo we may eaſily conceive that theſe who had reſorted at theſe publik feaſtes unto Ieruſalem, did lykwyſe mourne apart after their returning, and wer not contented with one dayes mourning (all factes that ar verie credible ar not p. 34written) And therfor as this prophecie doeth concerne the Iewes (bot not only; ſeing even the gentiles may be ſayd to have peirced his ſides by their ſines meritoriouſly, and to look on him by faith, and mourne for their guiltyneſſe, &c.) and chiefly the perſones that crucified their Saviour; So doutleſſe it is great impudence to affirme, that the ſame Prophet c. 14.5 & 9 verſes ſayth, Chriſt ſhall deſcend unto the Iewes to reſtore their kingdome, for ther is not one word of reſtoring nor of the Iewes kingdome in theſe two verſes.

Pag. 40. And this much of the felicitie of that remnant of the nationes, who ſhall out live the reſt at the Iewes returne: now a word or two of the alteration of the ſenſitive and ſenſeleſſe creatures at that time. Eſa. 11.6, the Wolve ſhall dwell with the Lambe, &c. …. 65, the Wolve and the Lambe ſhall feed together, &c. Wher we may obſerve, aganſt ſuch as understand by theſe expreſſiones, the effectes of preaching on the heartes of cruel mynded men, that they ar a part of theſe prophecies which concerne the Iewiſh deliverance; and therfor can have no relation to the calling of the gentiles. Anſ. As we have nothing as yet of the felicitie of the nationes at that imagined time; ſo theſe enſuing prophecies make nothing to that purpoſe, for in Eſa. 11.10 immediatly after the forecited wordes it is ſayd, In that day ther ſhalbe a root of Ieſſe, which ſhall ſtand up for an enſigne of the people: to it ſhall the gentiles ſeek, &c. Marke 1, he ſayth, In that day: ſo he conioyneth the preceding and following thinges in to the ſame time. 2. he ſpeakes expreſſely of the calling of the gentiles, as it is alſo cited Rom. 15.12. 3. in the wordes preceding v. 1. he ſpeakes of the firſt coming of Chriſt; a rod ſhall come furth out of the ſtemme of Jeſſe, and a branche ſhall grow out of his rooles. 4. in the wordes following that teſtimonie, he ſpeakes of the calling of the Iewes and gentiles together, as wes exponed before. And therfor this Prophecie concerneth not the Jewiſh Monarchie, and theſe wordes may be better exponed allegorically than properly. Inst. Is ther no destruction in all the Chriſtian world, that we ſhould flatter our ſelves with ſuch vaine fancies? or rather when wes their none? &c. Anſ. Albeit this Author will not give glorie p. 35unto God in fulfilling his promiſes, yet we ſee, that others at not ſo ingrate: as Act. 9.31, then hade the Churches reſt throghout all Iudea and Galile and Sama…a: and in other tymes we find, that the Chriſtianes hade their halcyonian dayes twixt theſe ten great perſecutiones, and afterwards in the dayes of Chriſtian Emperoures and godly Kinges. 2. Nether doe the Prophetes or Revelation ſpeaking of theſe tymes ſay, Ther ſhall never be hurt, nor ſhall ever man deſtroy ane another: bot rather the propertie of the Church in this world is to be militante, and nevertheles Wolves and Lyones forſake their cruelty in the perſone of many convertes. And therfor theſe hyperbolical complaintes micht weel been ſpared. 3. It does puzle the Authour, that Eſaie ſayth c. 11.9, For the earth ſhalbe full of the knowledge of the Lord: and therfor he fancieth a private conceit for exponing theſe wordes, of which he gives no reaſoun: bot we have given ſufficient reaſounes for the allegoricall interpretation, which is confirmed by theſe wordes, towit, that the aboundance of the knowledge of the Lord is the cauſe, why wicked men leave their wickedneſſe, and adjoyne themſelves unto the meek of the earth: as our Saviour ſayth Mat. 10.16. I ſend yow as Sheep among Wolves. Of whom certanly many becam ſheep of Chriſts folde, which is a more proper effect of knowledge than the changing of beaſtes affectiones.

Pag. 41. By which ſenſe I am ſure, that paſſage of Sa. Paul Rom. 8.21. is ſo wel explained, &c. Anſ. The trueth of God needeth not the boulſtering of mans deviſes. 2. the Apoſtle is ſpeaking there of the final deliverance of the creature from the bondage of corruption: which is not cleared by that cohabitation of beaſtes, unleſſe we will contente with a ſmal portion of deliverance for the general deliverance of the creature: which kind of contentment theſe Authoures will not acknowledge in the accompliſhment of the promiſes, no, no… in a fuller meaſure. The Authour collecteth nothing particularly from that text of Eſa. 65.25. nether is ther any word there of the Iewiſh Monarchie; and ſeing it bes the ſame allegorie with that former c. 11, we goe foroward.

p. 36Pag. 42. Another prophecie touching the renewed eſtate of the creatures is to be ſeen Eſa. 30.23, Then ſhall he give the raine of thy ſeed, that thou ſhall ſowe the ground withall. Anſ. Here he ſhewes no argument for his purpoſe, bot gives a buze for reconciling the 26 verſe with c. 60.19: bot all this travel micht been ſaved, if he had conſidered, that Eſaie in c. 30. hes a particulare warning for the Iewes in his own time: he ſpeakes not there of any returning of the people, but in the beginning he reproveth them for their confidence into Egypt, and for their contempt of the word, and in the midſt he foretelleth the mercies of God on them, and laſtly aſſureth them of the deſtruction of their enemies the Aſſyrianes by name: all which wer accompliſhed in his own tyme; as we may find in c. 37. and for theſe cauſes nothing in that 30 chap, can make for the reſtauration of the creatures at that imagined monarchie. Inſt. It is more lykly to be ſo here, becauſe the happyneſſe which the Iewes ſhall then be made …eives of, ſhall never again be interrupted by any miſerie: for the ranſoned of the Lord ſhall returne, and come to Zion with ſonges and everlasting joy upon their heades, they ſhall obtain joy and gladneſſe, and ſorrow and ſighing ſhall flee away, Eſa. 35.10. And leſt we ſhould conceive, that the judgement of the dead (plainly deſcribed Rev. 20 11.12.) ſhall either ſuſpend or diſturbe this joy, Saint Paul 1 Cor. 6. hes told us, that the ſaintes ſhall judge the world, that is, the wicked men that have been their oppr…ſſoures, and judge the angels, that is, the evil ſpirits, that have been their tempters: and therfor ſhall not be thruſt doun to the bar amongst them, bot advanced to the bench aganſt them: An addition doutleſſe to their happyneſſe, and no abatement of it. Auſ. Some word of that Eſa. 35.10 muſt be taken in another than the proper ſignification: for if the word Zion be not taken for the Chriſtian church, bot for that hill within Ieruſalem, and the word Returne be meaned of bodily returning of the Iewes, the wordes of everlaſting joy (being taken for worldly joy) contradictes the tenete of the thouſand yeers monarchie, which ſhall end with an inſurrection of the gentiles aganſt the Iewes: but if the redeemed of the Lord be exponed for the faithfull, whom Chriſt our Lord hes redeemed with his bloud, and their returning p. 37and coming to Zion, be their repenting, and joyning to the ſocietie of the ſaintes, then the everlaſting joy is cleare by the wordes of our Saviour Ioh. 16.22, yee now have ſorow, bot I will ſee yow again, and your heart ſhall rejoyce, and your joy ſhall no man take from yow. And as the judgement is unqueſtionable, ſo it is juſtly douted, whither the Apoſtle meaneth the Iewes 1 Cor. 6.2.3. ſeing our Saviour ſayth Mat. 19.28, Yee who have followed mee in the regeneration, when the ſone of man ſhall ſite on the throne of his glorie ſhall ſite upon 12 thrones, judging the 12 tribes of Iſrael, Wher the 12 tribes ar not judges, but the judged. Bot certanly he meaneth not of their judging in the temporal monarchie, ſeing the angels ſhall not be judged before the univerſall judgement: and the Apoſtle ſayth, how much more thinges appertaining unto this lyfe? wherby it appeares, that in the firſt part of the verſe he underſtandes a judgement not in this lyff. And in both reſpectes theſe wordes of the Apoſtle ar a diminution doutleſſe unto that imagined monarchie.

Pag. 44, is a proteſtation of God out of Ier. 31.35, and a complaint of Iſrael in Mic. 7.8. Anſ. We acknowledge both in their own ſenſe and trueth; bot nothing is in them, nor collected out of them for proof of this purpoſe.

Pag. 45. And ſo I paſſe from the thing to be reſtored, which is the kingdom of Iſrael, to the perſone by whom it is to be reſtored, which is Chriſt the Lord at his nixt appearing. Anſ. If the temporal kingdom of the Iewes could be demonſtred out of the Scriptures, the queſtion anent the king micht more eaſily be reſolued: and nevertheleſſe theſe few Millenaries can not aggrie concerning the perſon of their king: for Mr. Matoun thinkes, that Chriſt ſhall continow viſible king of this kingdome, and M. Archer thinkes, that Chriſt ſhall reſtore the kingdome unto the Iewes, and returne into the heavens till the 1000 yeers be expired, and in the mean time the Iewes ſhalbe kinges. Till theſe two queſtiones be decided, we micht ſuperſide, and nevertheles let us hear what they can ſay for a temporarie kingdome of Chriſt whither over Jewes and gentiles. Pag. ead. That our Mediatour p. 38Phath undergone the offices of a prieſt and prophet, the goſpel is our witneſſe bot conſidering that the Iewes ar yet to receive aſkingdome, a kingiome in which they ſhal hold them captives whoſe captives they ar, and …n which peace and richteouſneſſe ſhall flooriſh Iſa. 14.1.13. conſidering this we may juſtly dout, whither our Saviour hath as yet executed the office of a king: and ſo much the rather, becauſe he cook our nature on him, as well to performe his kingly office herin amongst us, as either his priestly or prophetical; the glorie of this being indeed the reward of that contempt and torment which he ſuffered in the other: and though it can not be denied, that he hath alreadie ſpoiled principalities and powers (that is, the evil ſpirites) and hes made a ſhew of them openly, triumphing over them in his croſſe, nor that he is aſcended up on high, and hes led captivitie captive, and given giftes unto men: nor that he is become the head of all principalitie and power (that is, of the ſaintes and holy angels) and …s ſet doun at the richt hand of the throne of God, ſo that he is able …o ſubdue all thinges unto himſelf. Yet that he doeth not now reigne in that kingdome, which he ſhall governe as man, and conſequently in that of which he prophetes ſpeake, his own wordes in Rev 3 21. doe clearly prove, To him that overcomes (ſayth he) will I grant to ſite wit mee in my throne, even as I alſo overcame, and am ſet doun with my Father in his throne. From whence it followes, that the throne which he calleth his own, and which he hes not yet received Heb. 2.8, and 10.12.13 must needes belong unto him as man, becauſe the place, wher he now ſittes, is the Fathers throne, a throne in which he hes no proper intereſt, bot as God. Anſ. He grantes, that Chriſt is now a king, and that he hes execute the kingly office, bot he denieth that he hes reigned in an earthly kingdome as man: in all which we aggrie: bot we diſaggrie in two particulares, 1. that the Prophetes have ſpoken of ſuch a kingdome. This remaineth as yet to be proved. 2. that he ſittes on a throne in heaven as man. If theſe wordes as man be underſtood according to the Logical acceptation, it may be granted: for what aggrieth unto any man as man, belongeth unto all man, and indeed it belongeth not unto all men to ſite on the throne of Majeſtie: And nevertheles Chriſt ſittes at the richt hand of the Father as God-man or Mediatour; and in this ſenſe we denie p. 39this aſſertion, as (it ſeemes) this Authour takes it. And in this ſenſe conſider his conſiderationes: wherof the firſt is, that the Iewes ar yet to receive a kingdome, in which they ſhall hold them captives, whoſe captives they ar. Anſ. Here a little change of a little word makes a great difference: for the text ſayth, Whoſe captives they wer, and now they ſay, They ar. The Prophet is ſpeaking by name of the Aſſyrianes, whoſe Monarchie is now deſtroyed, and the Interpreters ſhew the accompliſhment of that prophecie according to the Prophets meaning: bot that prophecie ſpeakes not of them, whoſe captives the Iewes now ar: nether know wee whoſe captives they ar, ſeing they live as free ſubjectes wherſoever they live. Conſider. 2. He took our nature on him as weel to performe his Kingly office amongst us, as either his Prieſtly or Propheticall: the glorie of this being, &c. Anſ. It is manifeſt, that he reigneth in us, ſeing the faithfull can ſay with the Apoſtle Gal. 2.20. the lyfe which now I live, I live by faith in the Sone of God, and, Chriſt lives in mee: bot that the glorie of an earthly kingdome is the reward of his contempt and torment we can not think, ſeing ſuch a glorie is not anſwerable unto his ſufferinges, who being equal with God made himſelf of no reputation, and humbled himſelf even to the death of the croſſe. Wherfor his reward is not differed ſo long, bot now God hes exalted him highly and given him a name, which is above everie name Phil. 2, and he for the joy that wes ſet before him endured the croſse and is ſet down at the richt hand of the throne of God, Heb. 12,2, which is a greater honour than of an earthly throne. Conſid. 3. His own wordes doe clearly prove it, Rev. 3.21. Anſ. Can any man ſee in theſe wordes any thing for an earthly kingdome? for albeit the throne of the Father & the throne of our Saviour wer diverſe, yet may they not both be in heaven? Conſ. 4. That which he calleth his own throne he hes not yet receired Heb. 2.8, & 10.12.13. Anſ. The wordes Heb. 2,8 ar, Thow haſt put all things under his feet: for in that he put all thing in ſubjection under him, he left nothing that is not put under him, but we ſee not yet all thing put under him. Here is a twofold univerſalitie, al thing is put under him, &, nothing is not put under him. p. 40What more wold yee have? The laſt wordes ſay, all thing is put under him. If the laſt wordes ſay ſo, they muſt be contrarie to the former wordes: bot the wordes ar, Wee ſee not all thing put under him: nether is the word Receive there, which is the point in hand. Now theſe two ar far different, Wee ſee not all thing put under him, and, he hes not received all thing to be under him. So this text in ſtead of proof convinceth the fooliſh Tenete. It may be, this is more clear in c. 10.12.13, wher it is ſayd, He ſate down on the richt hand of God (There the hight of glorie) expecting from hencefurth till his enemies be made his footeſtoole. What is here for an earthly throne or another throne? his enemies ar made ſubject unto him, even his greateſt enemies, as it is granted before: but ſo long as this world continowes, new enemies ſhalbe ariſing, and can he not ſubdue them, as he hes done others, unleſſe he erect and ſite on an earthly throne? Conſi. 5. Seing he ſittes now on his Fathers throne, therfor nether is this the tyme, nor that the place, in which his throne is to be erected: not the place, becauſe in one kingdome ther can be but one throne; and not the time, for then he ſhould ſite on his own throne, which now he doeth not. Anſ. If this be not to deceive with wordes, I knowe not what it is to deceive. One and the ſame throne is called the throne of God and of the Lambe, Rev. 22.3. and therfor his Fathers throne is his own throne, as he ſayth generally Ioh. 17.10, all my thinges ar thyne, and all thyne ar myne: and ſo both partes of the proof fall to the ground: in one kingdome is bot one throne, and that throne belongeth unto the Father and unto the Sone, and now he ſites on his own throne, as it is ſayd expreſſely unto the Sone Heb. 1.8, Thy throne is for ever and ever: and he prayeth for no other glorie, bot that which he hade before the world wes Ioh. 17.5. Conſi. 6. He has a throne which belongeth unto him as man, and to the throne of the Father he hes no proper intereſte, bot as God. Anſ. 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: bot it is uow given unto him to ſite on his Fathers throne, and his given throne is the throne of his Father. Inſt. The reaſoun of it p. 41(as is intimated in the firſt wordes) is becauſe the tyme in which all that ſhall overcome is to be called, is not yet at an end, and this alſo the anſwer, which wes made unto the ſoules under the altare (which cried for vengeance againſt their perſecutiones) does fully confirme: for it wes ſayd unto them, they ſhould reſt yet for a litle ſeaſoun untill their fellow-ſervantes alſo and their brethren, that ſhould be killed as they wer, ſhould be fulfilled Rev. 6.11, and when this is done Rev. 11.15. then ſhall Chriſt ſite on his throne, an they that overcome ſhall ſite with him: for he that overcomes and keepes, &c. Rev. 2.26. Anſ. The force of this reaſeon is, Chriſt ſhall not be a king till all his ſubjectes be called and overcome, bot his ſubjectes ar not all yet called: which forme is alyk with this, Ferdinand ſhall not be Emperour till all his ſubjectes be borne and be victorious, wher as ſome of his ſubjectes ar coming dayly into the world, and (it may be) moe of them ar dayly departing. This is a ridiculous reaſoun, and ſo is the other. 2. Nether does that prayer of the ſaintes mak mention of his earthly kingdome, bot of ſubduing or revenging their enemies, which ſhalbe without an earthly Monarchie, towit, by puniſhing them in hell. 3. That text Rev. 11.15 ſpeakes not of a proper kingdom of Chriſt, (and farleſſe of an earthly kingdome) bot of the kingdome of our Lord and his Chriſt: if it had been ſayd, Of our Lord and Chriſt, or, of our Lord Chriſt, if micht be thought to be the proper kingdome of Chriſt which he as man governes or ſhall governe: bot when it is ſayd, Of our Lord and of his Chriſt, we ſee a diſtinction of perſones, and unitie of power: And therfor it is clear, that the text Revel. 2.26. is impertinently cited for proof of that thing which is not, and is imagined to be on earth; wheras that power is in heaven. Inſt. 2. The lyke encouragement he gave alſo to his diſciples before his paſſion; Yee ar they (ſayd he) who have continowed with mee in my tentationes, therfor I appointe unto yow a kingdome, &c. Luk 22.28. Anſ. It micht been more for his purpoſe to have conceiled this text, which makes the 12 tribes of Iſrael the perſones judged: and all the textes quoted on the margine ſpeak of the kingdom of God, excep that of Luk 24.42,43. wher is mention of no kingdome, but of eating and drinking after p. 42Chriſts reſurrection: and if that be the kingdome, wherof our Saviour ſpeakes c. 22.29, that kingdom is come alreadie. Inſt. 3. I know thoſe wordes ar taken by interpreters for a metaphoricall expreſſion of thoſe joyes, which he ſhall receive in heaven: bot it is a current axiome in our ſchooles, Non eſſe à litera ſeu propria Scriptura ſiguificatione recedendum, niſi aliqua neceſſitas cogat, & Scripturae veritas in ipſa litera periclitari videtur. Anſ. It may be douted, whither this Authour hes been bred in ſchooles, or what he calleth our ſchooles, ſeing he ſo abuſeth rhetorical termes (as literal ſenſe for proper ſenſe; metaphorical ſenſe contradiſtinguiſhed to figurative ſenſe) and keepes no logical canones in his arguing, and I think, he did never learne ſuch interpretation of Scripture in any approved ſchoole. As for this rule, he may ſee pattly by that is ſayd, and ſhall ſee more heerafter, that theſe wordes can not be underſtood of an earthly kingdome: nether doe theſe forecited Scriptures compell us (as he boldly ſayth) to ſtick unto the earthly ſenfe of this text in hand. Inſt. 4. For beſides that ther is litle analogie and reſemblance betwixt a perpetual prayſing and worſhipping God, and the buſineſſe of a politike governement here ſpoken of; beſides this (I ſay) we ar alreadie informed that though out Saviour be now in heaven, yet he ſites not there on his own throne, and conſequently is not yet in the kingdome, which the Father hes appointed him. Anſ. What impudence is here! doeth not David ſay Pſal. 16.11, In thy preſence is the fulneſſe of joy: at thy richt hand ar pleaſures for evermore? and Pſal. 17.15, I ſhalbe ſatisfyed, when I awake with thy lykneſſe, and Pſal. 36.8, they ſhalbe aboundantly ſatisfyed with the fulneſſe of thy houſe, and thow ſhall make them drink of the river of thy pleaſures. Theſe and many moe ar ſpoken of the joyes in heaven by reſemblance with earthly kingdomes. And we have alreadie ſhewed that he hes been miſinformed (or miſinformeth) of another throne and another kingdome. Inst. 5. It is plaine from S. Paul 1 Cor. 15.22, that it ſhall not bee there after the judgement of the dead: his wordes ar theſe, as in Adam all die, even ſo in Christ ſhall all be made alive: bot everie man in his order: Chriſt the firſt frutes, afterwards they that ar Chriſts at his coming. And on the margine he addeth, They that ar Chriſts, If ther wer not to be ſome diſtance of time betwixt the reſurrection p. 43of theſe and other men, it had been as caſie for the Apoſtle to have ſayd, They that ar dead, or, all that ar in the grave. Anſ. 1. Whither the Apoſtle micht have ſayd ſo, or ſo: can any man gather neceſſarily out of theſe wordes ſo great a diſtance of time betwixt the reſurrection of the godly and of the ungodly? Here the Apoſtle nameth the godly, & not the ungodly, not importing any notable diſtance of time; but becauſe he had ſayd v. 22. In Chriſt all ſhalbe made alive: which wordes can not be properly and univocally meaned of the ungodly, whoſe riſing ſhalbe for the accōpliſhment of their ſecond death; therfor here v. 23, he juſtly omittes the mention of the ungodly, and ſpeakes of the godly, as alſo he does 1 Theſſ. 4.16.17: wher we find expreſſely an order among the godly, ſaying, The dead in Chriſt ſhal ryſe firſt, & then we who ar alive and remaine ſhalbe caught up together with them in the cloudes, to meet the Lord in the aire. The Apoſtle in both textes ſpeakes of the ſame coming of Chriſt, (as this Authour acknowledges & applieth the wordes to the ſame purpoſe p. 50) as none will ſay, that ther ſhalbe any notable prioritie in tyme twixt the one and the other ſorte meeting Chriſt; ſo and far leſſe doe theſe wordes ſpeaking only of them that ar in Chriſt, importe two reſurrectiones different the one from the other the ſpace of 1000 yeers. Yea and the Apoſtle ſaying, that we ſhalbe caught up and meet the Lord in the aire, and ſo ſhalbe ever with him; how can any imagine that we ſhal come doun again from the aire to abide ſo long a ſpace on the earth: and therfor he ſpeakes there of the general reſurrection, when they who ar in Chriſt ſhalbe ever with him, not in a temporal but everlaſting glorie. And ſeing the Apoſtie ſpeakes both there and heer of the ſame reſurrection, certanly he ſpeakes not here of a reſurtection before that time of the general judgement. 2. page 49 after the wordes of Paul, at his coming; Mr Matoun inſerteth, and not the Martyres only. Why inſerteth he theſe wordes? doeth any (who denyeth this earthly monarchie) ſay, that the Martyres and no moe ſhall come with Chriſt? no, but ſome Millenaries ſay ſo? & here he wold marke a word aganſt them. Be it ſo, 3 he wreſteth the wordes thus; Then comes the end (what preſently after his coming? no bot) when he hath delivered up the kingdome to God, even the Father: & when ſhal that bee, p. 44when he ſhall have put doun all rule and authoritie and power, &c. Here in ſtead of explication is a verie contradiction of the texte by inſerting a negative, and conueying it cloſely with a querie: the particle Then hes a relation to the wordes preceding, and the word Comes is not in the original, as yee may ſee by the diverſe characters in the tranſlation, and it may alſweel be rendered Then or at that tyme is the end, when he ſhall have delivered up, &c. ſo that the verie tyme when he ſhall deliver the kingdome, is when they who ar Chriſts ſhall riſe at his coming: and therfor ther ſhalbe no notable diſtance of time twixt the reſurrection and the general judgement and conſequently theſe wordes of Paul doe clearly prove, that the reigne of Chriſt as Godman doeth not beginne after his nixt coming, nor can (without contradiction unto the Apoſtle) any notable ſpace of time be betwixt his nixt coming and the laſt ſubduing of all thinges. The 25 verſe proveth the ſame: for when it is ſayd, For he muſt reigne till he hes put all his enemies under his feet; therby is teached (more clearly in the original language) that now he reigueth and continewes reigning, and conſequently he is not to beginne his reigne, (even as it is ſayd Heb. 2.8. Thou haſt put all thing under his feet) and when they who ar in Chriſt ſhalbe made alive, death the laſt enemie ſhalbe deſtroyed, and then is the end of adminiſtration. Inſt. 6. Betwixt the time that now is and his kingdome, our Saviour hes put an irreconciliable distinction, calling this the tyme, not of a kingdome bot of tentation, that is, of perſecution for richteouſneſſe. Anſ. What God by his word and experience hes conjoined, let no man call irreconciliable: for he ſayth Pſa. 110.2. reigne thow in the midſt of thy enemies: and Rom. 8.37. in all theſe thinges (that is in the midſt of our ſufferinges) we ar more than conqueroures. So that when the enemies doe rage and perſecute, even then doeth Chriſt reigne, and the godly ar kinges, or if there be any title more tranſcendent. Inſt. 7. And ſhall not their bodies aſweell reigne with Chriſt, as their ſoules? bot theſe (we knowe) ar and ſhalbe yet captives to the grave. Anſ. When Chriſt ſhall come, the laſt enemie ſhalbe deſtroyed, and the bodies (and not the ſoules, which p. 45die not) ſhalbe made alive, and both ſhalbe with him for ever. Inſt. 8. Ar the ſaintes that ſhalbe found alive at Chriſts coming, exemted from his coming? for if he ſhould reigne then, and then give up his kingdome to his Father, they ar exempted. Anſ. He is king till then, and governeth all who ar and ſhalbe; and when he ſhall come, they who ſhalbe found alive, ſhalbe caught up to meet him. And becauſe the clearing of this point may ſerve for clearing the whol mater, I adde by way of explication; As the ſin of Adam wes committed aganſt God the Father, and his revolting or apoſtaſie wes 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 wes aganſt the Sone and H. Spirit; bot the work of creation being the work of the Father in a ſpecial manner (as it is intimate in the Creede) the ſin wes directly aganſt the firſt perſone: When obedience wes not given, the Father micht have execute his juſtice on the offendres, as he did on the Angeles. Now as when a part of an earthly kingdome rebelleth aganſt the king directly, and indirectly aganſt his ſone as a friend and heir of his fathers croon: the ſone may undertake to regaine the rebelles unto his father, and the father may be weel pleaſed to committe unto his ſone that parte of the kingdome for that effect with full power: which the ſone acceptes, and reigneth and prevailes powerfully, ſo that, albeit the archtraitour ganeſtand in malice to the honour of the king and his ſone, yet many of the rebelles ar reconciled with the king, who by this meanes regaineth his king dome: So the Sone of God hes undertaken for ſo many as it pleaſed him, and beſeeches men to be reconciled with the king of heaven and earth, ſhewing that he hes appeaſed the Fathers wrath, and hes power to receive into, and exclude from the kingdome of heaven: which power he hes received of the Father: and he ſhewes that ther is a tyme determined fot receiving men into grace again; ſo that if that time ſhall expire, ther is no more grace to be ſhe wed unto any: Satan envyeth the glorie of God and mans reconciliation and therfor oppoſeth by deceiving ſome, and vexing others who hearken unto the word of reconciliation: nevertheleſſe Chriſt p. 46prevaileth by his preaching, ſo that a great many repente and crave merciemercy, and others not: when the determined time comes, theſe who have been received into merciemercy ar preſented unto God the Father, and as if they had not rebelled, he acceptes them into his kingdome: when the Sone ſayth, Here I am and theſe whom I have brought into acknowledge ment of their offenſes; I have ſatisfyed Juſtice for them, Thou O Father haſt thy own ſubjectes, and let them have the kingdome prepared for them; The Father will not ſay, Thy reward is not in heaven bot on earth: therfor let them goe again unto the earth, and inherite glorie there for 1000 yeers: Bot receives them into the inheritance reſerved for them in the heavens.

Pag. 50. Of this kingdome alſo ſpeakes Sa. Peter Act. 3.19.20.21. Wher if by the time of refreſhing and restitution of all thing, nought els be meaned, bot the Iewes inhabiting again of their own land, and the bringing of all other nationes into ſubjection to them; then it is evident that Christs coming at this time, ſhalbe to accompliſh this thing to Iſrael, and conſequently to receive his appointed kingdome: bot that theſe wordes can have no other meaning, a ſmall acquaintance with the Prophetes will informe yow: who as they ſpeak of nothing more, ſo they have nothing which can be applied to our Saviours ſecond coming, as a confortable effect ſo generally foreſhewne, but this. Anſ. I am ſure, No man can imagine, that theſe wordes in themſelves importe, that our Saviour ſhall reigne among the Iewes as an earthly monarch: which is the pointe pag. 45, and therfor this, if by the time, &c. is as if one wold ſay, If I be a king, I am a king. 2. that the Prophetes have another meaning, may be ſeen by all the Interpreters, and partly by that is ſayd here. 3. it is a wonder, if any Iew will ſay, that the Prophetes ſpeak of nothing more: for if his meaning be, They ſpeak not more of any other thing, it is queſtion able ſeing ther is much ſpoken of Gods preceptes: Bot if he doe meane (as it ſeemes) that they ſpeak not of any other thing that can be applied unto our Saviours coming, I will cite one Prophet for all Daniel 12.1.2; wher p. 47is 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, bot) to everlaſting lyfe, and of others (at the ſame time) unto ſhame and everlaſting contempt. And is not this a more confortable effect forſhewn generally unto everie one, that ſhalbe found written in the book? Now the cauſe, why the Prophetes write ſo much of Ieruſalem and that kingdome to be reſtored, wes, that the godly hearing of the deſtruction of that kingdome, did greatly fear, that that communwealth ſhould never be reſtored, wherin Chriſt our Saviour wes to be borne and performe the work of redemption: we may juſtly think, that their fear wes not ſo much the wante of bodily libertie, as the not coming of our Saviour: and therfor the Prophetes inſiſt much upon that pointe for the confort of the godly, that howſoever that kingdome ſhalbe ruined, yet it ſhalbe reſtored, and all nationes ſhall by the preaching of Jewes come into the obedience of Chriſt, and ſo receive lawes from the Jewes, as being captives unto them, whoſe captives they micht be for a time. Bot to imagine that the faithfull did expect, and the Prophetes did ſpeak of no other thing, bot this earthly Monarchie, is too groſſe, and directly contradicting the Apoſtles bearing another teſtimonie of them, Hebr. 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 Prophetes have enquired and ſearched diligently, who prophecied of the grace that ſhould come unto yow, &c.

Pag. eadem. And here vve may call to minde our Saviours vvordes to Iames and Iohn, vvhon they requeste that one micht ſite on his richt hand, &c. Anſ. We may call to minde too his wordes, Yee knowe not, what yee ask, Math. 20.22, and the wordes of the Euangeliſt, verſ. 24. when the ten heard it, they were moved with indignation againſt the Brethren. VVhichWhich wordes ſhevv, that howbeit Chriſt had ſpoken of his Kingdome, yet at that tyme James p. 48and Iohn wer both ignoraut and ambitious. Inſt. Bot his wordes following doe intimate, that his kingdome is to be held on earth, wher only this may be fulfilled: for in heaven it can not be done, unleſſe we will grant, that other men ſhalbe as highly e xalted, as our Saviour is. Anſ. 1. Albeit never one ſhall ſite on his richt hand nor his left, yet nothing in theſe wordes is for this purpoſe, ſeing he ſayth not there, that any ſhall ſite, bot only, To ſite on my richt hand—is not myne to give. 2. Mat. 19.28. he ſpeakes of ſitting on the throne of his glorie (which muſt be in heaven, ſeing he ſpeakes abſolutely, his glorie, and his glorie is greater in heaven, than can be on an earthly throne) and he ſayth unto his diſciples, When he ſhall ſite on that throne, yee who have followed mee in the regeneration, ſhall ſite upon 12 thrones: And may not ſome of theſe thrones be on his richt hand, and ſome on his left hand? I enquire not now, what theſe thrones may bee, bot there yee ſee multitude of thrones in glorie, as kinges in their State may have thrones for their greatell. Peeres. Inſt. 2. To ſite on a throne is to ſite at the richt of God: which is a prerogative peculiar to the Sone alone, which the chiefeſt of the angeles never enjoyed: for to which of the angels ſayd he at any tyme, Site on my richt hand? Anſ. Chriſt ſitting on a throne ſites on the richt hand of God: bot to ſpeak abſolutely, To ſite on a throne in heaven, is not to ſire on the richt hand of God, no more than any Prince is advanced to the richt hand of a king, albeit he ſite on a throne, and inferiour to the king and his eldeſt ſone.

Pag. 51. The Apoſtles wordes 2 Tim. 4.1, may not be forgotten, I charge thee before God and the Lord Ieſus Chriſt, who ſhall judge the quick and the dead at his appearing and his kingdome. Why ſhould Chriſts appearing and kingdome be joyned together; yea why ſhould his kingdome be added as the end of his appearing, unleſſe both wer to contemporale? unleſſe his kingdome wer to beginne at his appearing, and not before it? Anſ. The mentioning of theſe two together and in that order doeth no more importe ſuch a beginning, than the end of glorie is the beginning of vertue, becauſe the Apoſtle ſayth in the ſame order, he hes called us unto glorie and vertue 2 Pet. 1.3: howbeit glorie be named before vertue, glorie is p. 49after vertue. Pag. ead. And in my ſeeming that prophetical image Dan. 2.31, which repreſenteth both the orderly ſucceſſion and diverſe condition of all the then following kingdomes of this world, unto the kingdome of Chriſt (ſhadowed there unto us by the ſtone that wes cut out without handes) doeth give good licht unto this of Saint Paul: for in what maner theſe kingdomes have ſucceeded each other, in lyk maner is the kingdome of Chriſt to ſucceed them, as appeares by the ſame phraſe of ſpeach, which is attributed as well to the ſetting up of this kingdome, as to any of them, towit, that it ſhall break in peeces and conſume all theſe kingdomes. Anſ. In the ſeeming of many milliones that image doeth not ſignifie a temporal monarchie of the Iewes, which is the point in hand: and the ſeeming of ſo many, contrarie to the ſeeming of one, micht ſatisfy for all that lohg diſcourſe following: nevertheles I adde, albeit theſe four kingdomes did ſucced one another, yet the kingdome of Chriſt did not ſucceed or wes the laſt of them, or after them in time: for it is written v. 41, In the dayes of theſe kinges [not after them] ſhall the God of heaven ſet up a kingdome, which ſhall never be deſtroyed, and it ſhall break in pieces the iron, the braſſe, the clay, ſilver and the gold. It ſhall break the ſilver and the gold; then it ſhalbe before the braſſe and the irone. And of what king can that be underſtood, but of Chriſt, who ſayth Eſa. 10.12, I will puniſh the ſtoute heart of the king of Aſſyria, and c. 37.29, becauſe thy rage againſt mee—I will put my hook in thy noſe, &c. 2. Wheras it is alledged that the 35 verſe does fully declare that ſucceſſion in time and place, certanly the 35 verſe is not contrarie to the 44 verſe, which ſhewes plainly, that this kingdome ſhalbe in the dayes of theſe kinges, and breake them in peeces: and therfor theſe wordes Shall break them in peeces, ſignify a conqueſt by power, but nether by ſucceſſion in tyme nor by force of armes. Inſt. The falling of the ſtone upon the feet of the image, upon the laſt and divided kingdomes of the irone empire, does probably implie no leſſe. Anſ. The dream implyeth nothing contrarie to the expoſition: and therfor leave probabilities that ar contrarie to certanties. Inſt. 2. If the kingdome of God there ſpoken of, wer to be understood of a kingdome, which ſhould be ſo ſet up in the dayes of theſe p. 50kinges—then doutleſſe it ſhould be repreſented by ſome part of the image it ſelf—and not by a thing ſo different from it and adverſe unto it. Anſ. 1. Then teach God, how he ſhould revele his will. 2. it is reveled in expreſſe wordes v. 44. 3. ther wes reaſoun to expreſſe it by a different thing, becauſe the four wer of one qualitie, and this wes of another qualitie: My kingdome (ſayth he) is not of this world Joh. 18 36: it is more wonderfull, more powerfull and more general than any of them, and all the kinges who will not ſerve this king ſhall periſh, he ſhall break them with a rode of irone Pſ. 149.8, he ſhall ſtrike them thorow in his wrath, Pſal. 110.5, and bind them with chaines, and their nobles with fetters of iron Pſ. 149.8. Inſt. 3. And that noucht els is meaned by the world to come Heb. 2.5, bot the kingdome of our Saviour, it is evident by the authoritie there alledged out of Pſ. 8. Anſ. None denieth it. Inſt. 4. If ther be yet a world, which is yet to be put in ſubjection unto Chriſt as man, then it muſt be a diſtinct world from that in which as man he ſhall give up the kingdome to his Father. Anſ. The kingdome or the world, wherof the Apoſtle ſpeakes there, wes then to come, not in reſpect of Chriſt, but of the Apoſtle: for he meaneth the kingdome of heaven, as appeares by theſe wordes [wherof we ſpeak], which have relation of the wordes preceding v. 3, If wee neglect ſo great ſaluation: Where he opponeth the euangelical promiſes unto the typical promiſes: theſe wes an earthly Canaan, and this is heaven. Chriſt at the time of writing this epiſtle wes in poſſeſſion of it, and the Apoſtle did then hope for the houſe not made with handes, eternal in heaven 2 Cor. 5.1: and therfor that world is not a diſtinct world, but even the ſame in which as Mediatour he ſhal give up the kingdome to the Father. Inſt. 5. That which is given up, is alreadie past. Anſ. That which ſhalbe given is not paſt as yet: nether ſhall it be given up altogether, but in ſome maner, as the Millenaries acknowledge, it ſhalbe at the end of their 1000 yeers. Inſt. 6. It is no wher ſayd, that the new Ieruſalem, the citie of eternall glorie ſhalbe ſubject to Chriſt as a creature, but that he as a creature ſhall (after the judgement of the dead) be there ſubject to the Father. Anſ. He as God-man ſayth Mat. 28. To mee is given all p. 51power in heaven and on earth. And thus all the conſequences for proving the earthly monarchie of the Iewes ar naught.

Pag. 45. Yow ſhall hear it directly and expreſſely affirmed Luk. 1.31.32.33. Ier. 23,5.6. Zach. 6.12.13. Ezek. 34.22.23.24, and c. 37.24.25. Eſa. 9.6.7, and c. 52.13.14.15. Mic. 4.6.7. Pſ. 72.6.7.8.9.10.11, and 102.13.14.15.16. Now that theſe prophecies concerne the reigne of Chriſt alone, I think no man douteth; and that they ar alreadie fulfilled, it can not be proved. Anſ. Theſe textes may prove ſome thing againſt your fellow Mr. Archer, who thinkes, that Chriſt after he hes put the Iewes in poſſeſſion of their Monarchie, ſhal aſcend again into the heavens, & Iewes in the mean tyme ſhall reigne till his thrid coming: But they prove nothing aganſt us, who hold, that Chriſt reigneth on the true throne of David. Inst. Nether did Christ at his firſt coming ſite on Davids throne, nor any other of Davids Image—for the ſcepter wes departed. Anſ. He fittes on the richt hand of the throne of Majeſtie in heaven Heb. 8.1 which wes typified by the throne of David. Inſt. 2. Nether wer Iudah and Iſrael then in the land together. Anſ. Ther is neither Iew nor Griek, nether bond nor fre, nether male nor female, but we ar all one in Chriſt Ieſus: and if ye be Chriſts, then aryee Abrahamis ſeed & heires according to the promiſe Gal. 3.28. Inſt. 3. Nether wes the temple then deſtroyed, bot afterwards. Anſ. Chriſt ſayd, deſtroy this temple, and in thrie dayes I will raiſe it up again: Then ſayd the Iews, Fourty & ſix yeers wes this temple in building, and will thou reare it up again in thrie dayes? but he ſpak of the temple of his bodie, ſayth the Euang. Ioh. 2.19. So the true temple is Chriſts bodie, which the Iewes deſtroyed, and he raiſed it up again: and in this ſenſe the diſciples did believe the Scriptures after the reſurrection of Chriſt v. 22. And therfor the things ſpoken in theſe Scriptures ar accompliſhed at his firſt coming not only in heaven bot on earth according to the different portiones therof; In heaven and on earth, I ſay, and in true Ieruſalem and on the true throne of David: for his feet ſtood in that day [towit, 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 Olives hes been cloven in the midſt therof p. 52toward the eaſt and toward the weſt [when not only the members of the church, but all the world wes ſhaken at the powerfull preaching of the goſpell, (even more gloriouſly than at the giving of the lawe, Heb. 12.26) ſo that nothing could hinder the courſe therof] and the Iews have fled to that valey of the mountaines [when they did embrace the goſpell, which is lowe in worldly mens eſtimation, and of high eſteeme before God] and the valey of the mountaines hes reached unto Azal [for the preaching of the goſpell hes been an excellent ſtone-mark ſhewing the richt way, (as it is exponed 1 Sam. 20.19, on the margine of the late tranſlatione) to the kingdom of heaven] yea they have fled lyk as they did flee from before the earthquake in the dayes of Vzzia king of Iudah [towit, they have been aſtoniſhed at the wonderfulneſſe of Gods workes] and the Lord hes come; and ſo furth as it followes in Zach. 14. wher he ſhewes the perpetual licht of the glorious goſpell v. 6.7, and the continowall flowing of wholſome waters in the kingdom of Chriſt v. 9.8, and the removing of all impedimentes for the ſecuritie of the electes converſion and ſalvation v. 10.11. Yow ſee here, that our Saviour came not only to conquer death (which is the laſt enemie that he ſhall deſtroy, and therfor not to be deſtroyed till the laſt reſurrection) bot alſo to tak the kingdomes of the world unto himſelf, and hes made them all acknowledge his authoritie, and hes put down all contrarie power and authoritie (for all nationes have prayſed Chriſt, and given laude unto him Rom. 14.9.10.11.) that ther is one ſheepherd and one ſheepfold, that the dominiones, kingdomes and greatneſſe of the kingdomes under the whol heaven have been poſſeſſed by the people and ſaintes of the moſt high, that is, (as the goſpell hes exponed it) by the faithfull Iſrael Rom. 14.12, howbeit all hes not been poſſeſſed at the ſame periode of tyme.

Pag. 58. This, as I think, is the tyme of which he ſpak theſe Wordes, Verily I ſay unto yow, Heerafter ſhall yow ſee the heavens open, and the angels aſcending and deſcending upon the Sone of man. Anſ. That theſe wordes ſhalbe fulfilled or have been fulfilled, it is moſt certane; and it is als certane, that they ſhall never be fulfilled p. 53in the proper acceptation of the words, ſeing the bodie of Chriſt is not ſo tale, as that it ſhal reach from heaven to earth: for this cauſe ſome (as Cyrill on this place) have exponed unto for upon in this ſenſe, as if the heavens wer open, the angels ſhall come doun and aſcend unto my ſervice: ſo doeth Chryſoſtome apply theſe wordes to the angels miniſtring unto Chriſt in tyme of his paſſion and reſurrection. Others think it to be an expoſition of that viſion of Iacob Gen. 28, wherby wes ſignifyed, that Chriſt is the Mediatour making way twixt heaven and earth Col. 1.20: and theſe expoſitiones (for the mater) doe aggrie with other Scriptures. Inſt. That this may be fulfilled, it is requiſite, that he be on earth, whither theſe meſſingers may deſcend unto him, and from whence again they may aſcend. Which argues too his continowance heer for a greater ſpace of tyme, than the judgement of the dead requires. Anſ. A poor proof: for as it is requiſite, that he be on earth, whither that theſe meſſingers 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 wordes in that ſenſe, they may be fulfilled, albeit he never wer on earth; even as they may be fulfilled when he is on earth and not in heaven: but according to the firſt expoſition he wes on earth, when they wer fulfilled, farleſſe is his continowance on earth neceſſarie for theſe wordes.

Pag. ead. Although it be ſayd, that Chriſt ſhall reigne over the houſe of Iacob for ever, and that of his kingdome ſhalbe no end, yet it is not meaned, that he ſhall alwayes reigne as man, or that the earthly Ieruſalem, the place of his throne as man, ſhall alwayes ſtand. Anſ. They will change the ſignification of the wordes, when they pleaſe, and ſo far as it makes for their purpoſe, and no more: but when they ſhall prove by Scripture, that the earthly Ieruſalem ſhalbe the place of Chriſts throne, we may aggrie on the expoſition of the words for ever, and ſhalbe no end: and till that be ſhewen, I omitte further enquirie of them: but as yet we have ſeen nether neceſſarie conſequence nor evident expreſſion for it, Followes another point, that the reſtauration of Ieruſalem and reſurrection ſhall concurre.

p. 54Pag. 6. Yow ſee that when our Saviour comes to reigne over all the earth, he comes not alone, bot bringes all the ſaintes with him. Anſ. Wee ſee nether that he ſhall come to reigne (after that maner) over all the earth; nether that he ſhall bring all his ſaintes with him, and for this laſt point he alledges no text of Scripture, but will have it to be taken on his bare word: which we refuſe to doe, Wee read, that when he ſhall come to judge, he ſhall bring all the holy angels with him Mat. 25.31, and all nationes ſhalbe gathered before him, and that he ſhall ſend his angels to gather the elect from the four windes: but that they ſhal come with him into an earthly monarchie, we find no wher. And nevertheles as if it wer unqueſtionable, he addeth; Which wordes as they doe eſtabliſo the lideral ſenſe of the firſt reſurrection mentionet Rev. 20, ſo they make the kingdome of Iſrael and the 1000 yeers reigne of the ſaintes to Synchronize and meet together for why shall the ſamtes come with him, but becauſe they have a share in this kingdome, and ar to be his aſſiſtentes in it, as he told his Diſciples? Anſ. The firſt reſurrection of bodies importeth a ſecond reſurrection; and ſo eiher theſe who ryſe shall die again, and riſe again at the ſecond reſurrection; or they who shall riſe at the firſt shall not die at all, and others shall riſe again at the ſecond reſurrection. This Authour makes it no wher manifeſt, which of theſe two he holdeth, and Mr. Archer holdeth the firſt opinion: but neither of them hes any warrant from Scripture, and the teſtimonies that ar cited here on the margine, shew that ther shall not be ſuch a reſurrection of the richteous: for it is ſayd Luk. 20.35, they who shalbe accounted worthy to obtain that world and the reſurrection from the dead nether marrie nor ar given in marriage, nether can they die any more, for they ar equal unto the Angels, being the children of the reſurrection. If they can die no more, and be equal unto the Angels, then they shall not riſe at a ſecond reſurrection, nether shall bey live an earthly lyf, which in the beſt degrie is inferiour unto the lyf of the Angels. Ioh. 6,39 This is the Fathers will, that of all that he hes given mee, I should loſe nothing, but should raiſe it up at the laſt day; and v. 44. No man can come unto mee, excep the Father who hes ſent mee, draw him, and I p. 55will raiſe him at the laſt day. If the laſt day be the day of the generall judgement (as certainly it is, even ſupponing the temporal Monarchie for 1000 yeers) and the elect shal not be raiſed til the laſt day (as theſe wordes imply) then ther shall not be a firſt & ſecond reſurrection, unles the ſecond reſurrection be after the laſt day: and conſequently, ther not being a reſurrection of the children of God till the laſt day, the firſt reſurrection mentioned Rev. 20 can not be underſtood of the bodies, but rather a riſing from ſin, wherof mention is made Eph. 5.14 and Col. 3.1. He cites alſo Phil. 3.11 If by any meanes I micht attain unto the reſurrection of the dead. Theſe wordes name the dead generally, and make nothing for a firſt and ſecond reſurrection: bot v. 20 it is ſayd, Our converſation or freedome is in heaven, whence alſo we look for the Saviour, who shall change our vile bodie, that it may be lyke unto his glorious bodie. If the freedome [POLITTVMA] of the godly be in heaven, then they expect not a Monarchie on earth; and if the bodies ſhalbe lyke unto his glorious bodie, they ſhall not live an earthly lyf nor die again. He quoteth, 1 Theſſ. 3.13 and c. 4.14, &c. but the firſt hes nothing of a ſecond reſurrection, and c. 4.14. ſayth, Wee ſhalbe ever with the Lord, towit, in another maner than nou; nou by grace, and then in glorie. If we ſhalbe ever with the Lord, then we ſhall not die again and riſe again, unleſſe the Lord die too: which, I think, they will not ſay. Laſtly he cites Ezek. 37,12,13, which wordes certanly ar allegoricall, and ſhew the returne of the Jewes from their captivitie, not withſtanding the extremitie of their miſerie, and after theſe wordes he takes occaſion to ſpeak of the ſpiritual kingdom of the Church, as is ſayd before: but nether firſt nor laſt ſpeakes the Prophet of a firſt and ſecond reſurrection at or about the laſt day. And ſo in all theſe teſtimonies nothing is to this purpoſe of the concurring of the Jewish Monarchie with the firſt reſurrection. Inſt. The elders Rev. 5.10 ſayd in the hearing of Saint Iohn, Thou caſt made us unto God kinges and prieſtes, and we shall reigne ou earth: And on the margine he cites Rom. 4.13 Luk. 19.17,19.

p. 56Anſ. That theſe wordes Rev. 5.10. ſignifie the honour and priviledges of the godly on earth; it is out of dout: bot the queſtion is, whither Iohn ſawe theſe elders in heaven, and whither they ſhall come from the heaven to the earth again; or whither Iohn ſignifyeth by them the godly on earth? If theſe wordes make any thing for this purpoſe, theſe elders wer in heaven: but all the Interpreters (even the Authour of Commentat. Apocalypt. pag. 8.) expone them to be the godly on earth. The wordes Rom. 4.13, ar, The promiſe that he ſhould be the heir of the world, wes not to Abraham and to his ſeed throgh the lawe, but throgh the richteouſneſſe of faith. Certanly albeit the land of Canaan wes promiſed to Abraham and his ſeed, yet he (never having poſſeſſion of that land) and his ſeed or the faithfull ar more properly called the heires of eternal lyf Tit. 3.7, and heires of that kingdome, which he hes promiſed unto them that love him, Jam. 2.5, and heires of God and joint-heires with Chriſt Rom. 8.17: which kingdome wes typified by Canaan: and of this promiſe without dout ſpeakes Paul there. The wordes of Luk 19.17.19. ar a part of a parable, and we knowe, that everie part of parables is not argumentative. Theſe textes then ſerve nothing for this Monarchie. On the margine is cited alſo a teſtimonie of Windelin: bot we regard not the teſtimonie of parties in their own cauſe, (and far leſſe doe we regard the conſequences of that teſtimonie, wherwith the nixt page is filled, and with that queſtion of the eſſential or accidental change of the elementes) ſeing for one we may bring 5000 teſtimonies in this purpoſe.

Pag. 62. This will appear to a diligent ey out of the controverſed place Rev. 20. for beſides, that the oppoſition betwixt the first and the ſecond reſurrection, doeth impoſe the ſame ſenſe on both; beſides this (I ſay) the viſion repreſented not unto Saint Iohn perfect men at the firſt, that is, men that ſhould be beheaded for the witneſſe of Ieſus, bot ſoules only, and that as of men alreadie beheaded: which manifeſtly ſhewes, that the reſurrection after mentioned, did follow their death, and not goe before it. Anſ. This forme of diſcourſing ſhewes manifeſtly that the Authour is a ſtrange wrangler: for 1. ther is no more p. 57oppoſition nor aggriement twixt the firſt and the ſecond reſurrection, than is twixt the firſt and the ſecond death: but none will ſay, that the firſt and ſecond deathes ar in alyke ſort bodily: and therfor ther is no neceſſitie to expone the firſt and ſecond reſurrectiones in the ſame ſenſe. 2. what perfection of witt is it to imagine, that men who ſhalbe beheaded for the witneſſe of Ieſus ar more perfyte than the ſoules of them that ar beheaded? 3. if by theſe ſoules he underſtandes the ſpiritual part of men ere they wer made perfyte, then he muſt underſtand the ſoules ether before they entred into the bodies, or after they entred the bodies before their regeneration: but both theſe conditiones ar before the firſt reſurrection. 4. if the firſt reſurrection be their forſaking of Antichriſtian erroures or (as it is ſayd there) their not worſhipping the beaſt, and their not receiving the beaſts marke (as all Interpretors, excep Millenaries expone it) then the firſt reſurrection followes not their death, bot goes before it. Inſt. It is ſayd, that they lived and reigned with Chriſt 1000 yeers: bot how can it be, that they ſhould reigne after their reſurrection or begin their reſurrection all at once, or continow it but 1000 yeers (which thinges theſe wordes imply) if by their reſurrection ſhould be underſtood their regeneration, and by their reigne their being in heaven; or if by the word, they lived, ſhould be meaned only They wer converted; how can they reigne ſo long as 1000 yeers, ſeing the place of their reigne muſt be on earth? Anſ. If by their living and reſurrection be meaned their conſtant profeſſion (as is ſayd) and by their reigne their prevailing over theſe hereſies, all theſe miſtes ar ſoon ſcattered; towit, they reigne before their death and not after their reſurrection; they began their reigne not all at once, but in their ſeverall ages (even as the Millenaries doe imagine, that the ſaintes in that conceited monarchie ſhall not live all at once, but in their ſeveral ages die again, and ſucceed one age to another for the ſpace of 1000 yeers) and ſo they reigne not everie one throghout the 1000 yeers, and ſo long ſpace have ever ſome oppoſed the erroures of the beaſt: and they reigning on earth have been encompaſt with warre again, as it wes foretold, and Eccleſiaſtical Hiſtories declare.

p. 58Inſt. 2. The reigne of Christ doeth not beginne, till Antichriſt is deſtroyed, ſo that a metaphoricall interpretation of the firſt reſurrection wold make good this concluſion, that moſt of the ſaintes ſhall riſe many 100 yeers before their reigne, ther being no leſſe diſtance of time betwixt the houre of their calling and Antichrists confuſion. Anſ. I have before made it clear, that Chriſts kingdome is alreadie begun: for he reigneth in the midſt of his enemies, not only by his power overruling, diſappointing and turning all their plotes upon their own pates, but alſo in conforting the heartes of the godly, ſo that they ar a terrour to the whol earth, even to their enemies (who ar many tymes more afrayed at the prayers of the godly, than at the cannones of other enemies) and ſubdue the ſpirites of the world, and bind kinges in chaines ſtronger than iron: And therfor that aſſertion falleth, The reigne of Chriſt beginneth not till Antichriſt be deſtroyed: and that abſurditie following that aſſertion is falſely imputed unto that interpretation. Inſt. 3. The aſſumption [he wold ſay, aſſertion; but it is marked before, the Authour is not a Logician] is grounded on Rev. 11.15, which ſhewes that till the time of the ſevent trumpet (with the beginning wherof the laſt vial does concurre) the kingdomes of this world doe not become the kingdomes of our Lord and of his Chriſt. Anſ. The wordes ar, The kingdomes of the world ar become the kingdomes of our Lord and of his Chriſt. Here it is not ſayd, Our Lord and his Chriſt ſhall not reigne till this time; bot this is all that the wordes importe, Now is no kingdome but our Lord's and his Chriſt's. And if it be objected, It is no wher ſayd ſo of Chriſt's reigne till this tyme of the ſevent trumpet: and therfor it can not be true, that our Lord and his Chriſt doe reigne till then; I anſwer, yee have heard before, that in the midſt of theſe kingdomes doeth Chriſt reigne, even among them and over them, but all their kingdomes ſhalbe utterly deſtroyed, and his kingdome ſhalbe for ever; for ever and ever, ſayth John, and therfor not for 1000 yeers only. …. That ſynchroniſme of the ſeven viales with the laſt trumpet is confuted before. Now if we lay together what is ſayd of the Iewes reigne here, and this anſwer, we ſhall lykwyſe ſee the p. 59vanitie of that obſervation on the margine upon theſe cited wordes; which is; It is not ſayd, the kingdome of heaven, to wit, of the thrid 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 yee remember what is ſayd, that here John ſpeakes of the kingdom of our Lord and his Chriſt; he ſpeakes not of the kingdom of the Jewes on earth: ſeing he makes a diſtinction of two perſones our Lord and his Chriſts, that is, the Father and his Sone, and that kingdome is for ever and ever. Inst. 4. This alſo is intimated by the binding of Satan 1000 yeers (with which the reigne of the ſaintes contemporates.) Anſ. He ſayd before, This chapter is controverted, (to wit, by the Millenaries on the one part, and all Chriſtianes on the other) and now he ſayth, This his conceit is intimated in the binding of Satan: which is as if he had ſayd, It is all undouted what he ſayth, and all is falſe that all Chriſtianes ſay; wheras Chriſtianes have given better warrantes of their expoſition, than Millenaries ar able to doe. Inst. 5. This viſion as it is nixt to that of the battle, wherin the beaſt and the falſe Prophet ar taken, ſo doutleſſe it ſhall not till then receive its accompliſhment: for ſeing Antichriſt is but the Deviles inſtrument, we can not imagine that his power ſhall outlast the Deviles libertie, eſpecially if we conſider that whil Satan is in hold, ther ſhalbe a general peace over all the world, as the Prophetes ſay expreſſely, Eſaias 2.4. Mich. 4.3. and as it is here implyed in that as ſoon as he is looſed again, preſently he ſhall gather all the rest of the world to fight against the ſaintes: hot their malicious attempt ſhall find no better ſucceſſe, than that of the beaſts, &c.

Anſ. This viſion is nixt to that battle in order of writing: but it followes not, that it ſhall not begin to be accompliſhed, till the former viſion be fully accompliſhed: for albeit Antichriſt be the Deviles inſtrument, it may be underſtood (as Hiſtories doe verifie) that his power may bee p. 60in the tyme of Satans impriſonement, that is, whil Satan is not permitted to rage and perſecute openly, as he did in the dayes of the heathniſh emperomes, in the mean tyme Antichriſt may ſite 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, ther be not peace from the children within (as Bernard complaines in his time in Cantic. ſer. 33.) and wen he hes deceived the greateſt part of the world or all the world (excep ſome few perſones in compariſon of them, who ar deceived) then Satan may ſtirre up Antichriſt to wage warre aganſt the diſcloſers of his deceites, as he did againſt the Albigenſes and Toloſani about the yeer 1220, and againſt the Bohemianes about the yeer 1420, in the dayes of the Emperoures 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 lyke, but, the ſame both in place, time and number. And here adde, that the fyſt ſynchroniſme in the ſecond part of Clavis Apocalyptica is falſe, which ſayth, The 1000 yeers of Chriſts kingdome, and the laſt trumpet or ſpace after the ſlauchter of the beaſt doe contemporate: and the reaſounes therof ar wrong: for 1 he ſayth, doe not theſe wordes qui non adoraverant bestiam—ſhew, that this kingdome of Chriſt did ſucceed unto the kingdom of the beaſt, his image and them that wer marked with his marke? for why ſhould it be ſayd of the ſones of that kingdome, that they had not worſhipped the beaſte unles the beaſt had gone before? and truely the good office goeth before the reward in tyme. Anſ. 1. Our former tranſlation is more conſonante unto the Griek, which ſayth, They did not worſhip the beaſt: which is not the pluſquamperfect tyme, but ſo, that at the ſame tyme the beaſt is deceiving the world, and the children of God doe not worſhip the beaſt. 2. the reward of them, who worſhip not the beaſt is in heaven, and they follow the Lambe whitherſoever he goeth. Reaſ. 2. This appeares yet more by the ſong of the elders and beaſtes ſung at the deſtruction of Babylon c. 19.6. Haleluiah, for the Lord God almichtie reigneth, &c. for I dout but ther is one kingdome in both. Anſ. When the Bohemianes ſawe the armies p. 61of the pope and the Emperoures, turning their backes at the touck of Ziſca's drumme, hade they not juſt reaſoun to ſing, Halleluiah: for the Lord God almichtie reigneth, let us rejoice, &c. And ſo may the godly at everie victorie over the popiſh armies, even before the reſurrection. Reaſ. 3. but moſt of all clearly in c. 11.15.16, wher at the ſound of the ſevent trumpet, the dayes of the witneſſes and the monethes of the beaſt and nationes being outrunne, wer great voices in heaven, ſaying, The kingdomes of this world ar become the kingdomes of the Lord, &c. This is the conſummation of the myſterie of God foretold by the Prophetes, &c. Anſ. This indeed is the conſummation of all the promiſes foretold by the Prophetes and Apoſtles: and therfor it is not to be underſtood of any earthly kingdome: ſeing the full accompliſhment of the prophecies is not on earth. And ſo this ſynchroniſme being falſe, all the lyke ſynchroniſmes and all expoſitiones following upon them muſt faile with it. But to returne unto our authour, when he hes ſayd all that he can alledge, at leaſt, all his ſtrongeſt proofes; he will reſolve the doutes againſt his conceites; and me hopelſy, with no better ſucceſſe.

Pag. 64. Now against this which hes been ſayd touching our Saviours kingdome, his own wordes Ioh. 18.35, may be objected: for there he ſayth planely, My kingdome is not of this world. And Mat. 25.31, he ſayth, When the Sonne of man ſhall come in his glorie—With which aggrieth that of 2 Pet. 3.7, but the heavens and the earth that ar now, &c. and many other places of the lyke nature. But to theſe wordes of our Saviour I anſwer, They doe only diſtinguiſh the time and condition of his kingdome from the time and conditione of the kingdomes of this world, at the ſetting up of whoſe kingdome ther ſhalbe ſuch an alteration, &c. Anſ. Our Saviour diſtinguiſhes not betwixt the time of his and other kingdomes: for he ſayth in the ſame verſe, My kingdome is not from hence, that is, my kingdome is at hand, as he ſayd unto his diſciples, Mat. 15.28, Verily I ſay unto you, ther be ſome ſtanding here, who ſhal not taſte of death till they have ſeene the Sone of man come in his kingdome, that is, reigning powerfully by the preaching of the goſpell: and p. 62Mat. 24.14, this Goſpell of the kingdome ſhalbe preached in all the world for a witnes unto all nationes, and then ſhall the end come. There is his kingdome before the end of this world; and now is the time of his reigne, albeit no humane policie be the paterne therof. 2. if he had ſayd to that purpoſe (as the Millenaries ſay) that in tyme of his kingdome (being ſo nigh) the kingdome of the Romanes ſhould be no kingdome, they micht hade more pretext of lawe for condemning him: wherfor he diſtinguiſhes the condition of the kingdomes, and not the time of them; ſo that Caeſar micht been Emperour, and Chriſt a michtly king, both at once. Non eripit mortalia, qui regna dat coelestia.

Pag. 65. And to all ſuch places that mention only the diſſolution of the elementes and the last judgement, I anſwer, that theſe ar but a parte of theſe thinges, which ſhalbe done by Chriſt at his nixt appearing, and that as other Scriptures ſhew, that he muſt reigne on earth, and what ſhalbe done at the beginning of his reigne, ſo theſe ſhew only what ſhalbe left undone till the cloſe of his kingdome, when he ſhall deliver it up. Anſ. This ſhift will not ſerve their turne: for the Scriptures teach us, that at Chriſts coming ſhalbe the end, and he ſhall deliver up his kingdome 1 Cor. 15.23.24. 2. that he ſhall come in a time when men look not for him, and all ſhall riſe again, both godly and ungodly, and then is the ſhutting of heaven, as the parable of the ten Virgines teaches, Mat. 25. 3. that wher he is, the faithfull then ſhall be with him, Ioh. 14.3. 4. that the heavens muſt conteen him till the time of the reſtitution of all thinges, which God hes ſpoken by the mouth of all his Prophets ſince the world began: But the Prophetes have foretold the laſt judgement, and that he ſhall convince all the ungodly, Jude v. 14.19. therfor he ſhall not returne till that tyme. And that is moſt plaine, Pſalm. 110.1, Site at my richt hand till I make thy enemies thy footſtoole: That ſitting at Gods richt hand is his reigning, and it is not ſayd, His enemies ſhalbe ſubdued and then he ſhall reigne, but, he ſhall reigne till then; ſo that he reigneth conquering, and he conquereth reigning. 5. that his kingdom is an heavenly kingdome, 2 Timot. p. 634.12, and the reward of the godly is in heaven, Mat. 5.10.11. as our Saviour ſpoke of it, and never of an earthly kingdom, unleſſe by way of averſation, Who made me a Judge? ſayth he, Luk 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 Corint. 5.1.6. Phil. 1.3. 6. that God hes raiſed up Chriſt from the dead, and ſet him at his richt hand in the heavens far above all principalitie and power and everie name that is named not only in this world, but alſo in that which is to come, and hes put all thing under his feet, and gave him to be the head over all thinges. Whence it is manifeſt, that ſeing our Saviour governeth his Church, and all ſpirites ar ſubject to him (which autoritie is given unto him, and ſo as God-man;) his kingdome is not to begin as yet, 7. that when Chriſt ſhall deſeend from heaven with a ſhoute and voice of the Archangel, with the trumpet of God, the dead in Chriſt ſhall riſe firſt, and they who ar alive and remaine ſhalbe caught up together with them in the cloudes, to meet the Lord in the aire, and ſo ſhalbe ever with the Lord, 1 Theſſ. 4. Here he is ſpeaking of the ſame reſurrection, wherof he ſpeakes, 1 Corint. 15, as appeares by the 52 verſe: 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 that the ſaintes being raiſed ſhall not abide on earth to reigne with the Iewes in earthly pleaſures, it is manifeſt, becauſe the Apoſtles teaches us, 1 Corint. 15.42, they ſhall riſe in incorruption, v. 43. in glorie and in power, v. 44, in ſpiritual bodies: and when Chriſt ſhall appear, we ſhall appeare with him in glorie, Col. 3.4. but it is certaine, that incorruptible, glorious, powerfull & ſpiritual bodies can not live a natural lyf. Nether can the faith of Chriſtianes, that Chriſt is come alreadie, ſtand with that imagination of Iewes & Chiliaſtes; ſeing Iacob ſayd, The Scepter ſhal not depart from Iudah till Shiloh come, and unto him ſhall the gathering of the people bec. This place can not be underſtood of the departing of the ſcepter for a time, as it wes in the captivitie of Babylon; which becauſe it wes but for a ſhort tyme, and the Scepter wes reſtored agine, p. 64it wes not thought to be the accōpliſhment of the prophecie: but nou ſeing the ſcepter is departed, and the nations have been gathered unto Chriſt, who ſhould dout of the accompliſhment therof? and ſo that ſcepter can not be reſtored unto the Jewes. 2 The Apoſtle ſayth 1 Theſſ. 2.6, wrath is come upon the Iewes to the uttermoſt. This is not underſtood of ſpiritual wrath, ſeing as yet the Lord hes merciemercy upon them, as the Apoſtle witneſſeth Rom. 11.5.28: and therfor it muſt be underſtood of temporal wrath: and conſequently a temporal kingdome ſhall not be reſtored unto them. Lykwyſe the eſtate of the Church is deſcrived ſuch, that the godly ſhalbe mixed which the ungodly even till Chriſt come, and gather the tares from the wheat to be burned, Mat, 13.39. All theſe and lyk paſſages the Millenaries willingly paſſe over.

Pag. 66 In my conceit Saint Peter in the verie nixt verſe does intimate as much: for having before uſed the word, day, he warneth them not to be ignorant of this one thing, that one day is with the Lord as a thouſand yeers, and 1000 yeers as one day, as if he had told them, that the day he ſpeakes of wes indeed a 1000 yeers—And indeed to what purpoſe had this ſudden and ſerious advertiſement been inferred, if the Apoſtle had not heerby diſcovered unto them (beſids the largeſt definite and limited acception of the word) ſuch a ſpiritual relation of 1000 yeers to one day, as could not belong to any other number? Anſ. Whatſoever be your conceit, you may ſee, that the Apoſtle hes another purpoſe there: for v. 4 he telleth of ſcoffers jeering at the promiſe of Chriſts coming, becauſe all thinges continow as they wer, and ſo all thinges ſeem to have ſubſiſting in themſelves: he refutes this imaginatione, and ſhewes that the world both wes made and continoweth by the word of God, who is able to deſtroy (as ſomtyme he did) and hes appointed a day of judgement and perdition of ungodly men. Here he putteth the day of judgement and perdition of ungodly men, fot that the ſcoffers ſay, Wher is the promiſe of his coming? ſo that at his coming he will judge and puniſh the ungodly: which is contrarie to the opinion of the Millenaries, Then v. 8 he anſwereth to that opinion of delay, ſaying, One day is with the Lord as 1000 yeers: p. 65He ſayth not, One day is 1000 yeers (as the Millenaries make the commentarie ſhorter than the text) but, is as a 1000 yeers: and therfor here is no expoſition, but compariſon, as if he had ſayd, albeit a 1000 yeers ſeem a long tyme to us, and ſo the world ſeemeth to have continowed 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 coming, towit, in longſuffering toward men, awaiting the repentance of the laſt of them. Wherby yow ſee another meaning and another purpoſe, even contrarie to that conceit of the Millenaries. The Apoſtle micht have named many milliones of yeers as one day in reſpect of Gods eternitie: but according to the uſual cuſtome of ſpeach he nameth a round great number for any number. And nevertheles in the end of that page it is ſayd; This being ſo, I ſee not, but that Gods foreappointment of 1000 yeers to the world, for each ſeveral day of its first week, micht in all lyklyhood be the ground of this prophetical ſenſe of the word, wherin it wes afterwards delivered by the infallible penmen of the holy write. Anſ. The certantie of all the appointmentes of God we acknowledge, and the infallibilitie of his penmen: but wher is it reveled, that God hes appointed 1000 yeers continowance to the world for each ſeveral day of the firſt week? On the margine he citeth R. Ketina and Comment. Apoca. par. 2. p. 287, wher ar ſome teſtimonies of the Rabbines to this purpoſe. Let Iewes follow Iewiſh fables; to us Chriſtianes hes God ſpoken in the laſt dayes by his Sone Heb. 1.2, whom he hes bidden us here, certanly with a limitation, to hear none others. Inſt. It is ſayd Mat. 24.31, he ſhall ſend his Angels with a great ſound of a trumpet, and they ſhall gather together his elect—at which tyme two ſhalbe in the field, the one ſhalbe taken, and the other left—and Luk c. 17.34, recordeth, two men ſhalbe in one bed—But if our Saviour at his coming preſently ſhall give ſentence on all that ar not written in the book of life; if he ſhall make no ſtay on earth, before he undertake this buſineſſe, then why ſhall the elect only be gathered together, and the reſt left behind, ſeing that great Aſſiſe is to be held chiefly for condemnation of the ungodly men? Anſ. Here is nothing to prove the monarchie of the Iewes. 2. the two Euangeliſtes ſpeak there p. 66of the gathering the elect, and taking them up (als alſo 1 Cor. 15.23.) yet they ſpeak not excluſively, as if the ungodly ſhall not be judged nor raiſed, but they ſpeak of ſeparation, and therby of taking up the elect into the aire and heavens; wheras the wicked ſhall not be taken up, but left on the earth, and be condemned and ſent to hell, Mat. 13.40.41: and it followeth v. 43. then ſhall the richteous ſhine furth, &c. The particle then ſhewes that the wicked ſhalbe caſt into the furnace of fyre, as ſoone (if not ſooner) as the richteous ſhall ſhine in the kingdome of their Father. 3. If the richteous ſhalbe 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 coming ſhall hold that great aſſiſe chiefly for condemnation of the wicked; how then ſhall the godly be quickned, and the wicked be left in their graves after them for the ſpace of 1000 yeers? Theſe thinges can not aggrie. Now ſuch ſuppoſitiones being layd, it is no wonder, that many doutes ariſe therupon; as whither the good angels be able to gather the reprobates, or whither they ſhalbe fetched by the wicked angels; and they ſhalbe left either to periſh in the general deſtruction that ſhall come upon the enemies of the Iewes, or ey-witneſſes of Gods wonders. What can either good or evill angels doe without the Lords authoritie? and what can they not doe, when he willeth? but certainly the wicked ſhal both be witneſſes of Gods wonders, and lykwyſe periſh in that general deſtruction; that cauſe of their condemnation is touched before.

Pag. 67. For that by Christs judging the quick and the dead mentioned, 2 Timoth. 4.1, can not be meant the laſt and compleat, bot rather a former and inchoate judgement, it appeares out of Revel. 20. wher it is ſhewen that the ſaintes enemies ſhalbe all ſlain before the laſt reſurrection. And we can not ſay, that theſe who ar to be left, ſhalbe a part of that armie there ſpoken of, becauſe that Gog and Magog is to be deſtroyed at the end of our Saviours reigne, that is, immediatly before the laſt reſurrection: wheras theſe ſhalbe alive at the time of that general diſtreſſe, which ſhall light on the world at p. 67his entrance into that kingdome, as the gathering of the elect, who ar to reigne with him, doeth declare. Anſ. Here (as before) ar ſtrange imaginationes; 1. that text 2 Timoth. 4.1, can not be meant of the laſt, bot a former judgement. Who ever ſayd before, that Chriſt ſhall yet appear twyce to judge the quick and the dead? For ſuppone, that only the godly ſhalbe raiſed at Chriſts coming, yet they will not ſay, that he will judge them, ſeing they ſay, that they ſhall not ſtand at the barre. 2. The judging of the quick and the dead ſhalbe before the tyme of the laſt reſurrection, as that forme of arguing importes: wherby it followes, that Chriſt ſhall judge the quick and the dead in a former and inchoate judgement. Who ſhall remain then to be judged in the complete judgement at the laſt reſurrection? 3. I will ſay no more of that fancie concerning theſe that ſhalbe left, and the deſtruction at the entrance of that kingdom: but mark that Gog and Magog is to be deſtroyed at the end of our Saviours reigne, that is, immediatly before the laſt reſurrection, or (which is one) after the reigne of the Jewes. But that armie of Gog and Magog is the ſame with the armie mentioned, Revel. 16.14, as Napeir proveth Prop. 32. and Mr. Maton proveth in his treatiſe of Gog and Magog, pag. 49 95. and I have ſchewed before, that the ſixt vial mentioned, Revelat. 16.12.13.14, is the ſame with the ſixt trumpet; yea, and Clavis Apocalyp. in par. 1. ſynchro. 7. makes it to concurre with the deſtruction of the beaſt and Babylon, which ſhalbe before the Monarchie of the Jewes, as all the Millenaries hold: and therfor in this point M. Maton is contrarie to hi… ſelf, and to Clavis Apocalyp. alſweel as unto Chriſti…es who denie that Monarchie of the Jewes. Wherby it i… …anifeſt, that what he ſpeakes here without reaſoun muſt … wrong, and amended by theſe reaſounes which he hath lo. cit. and conſequently that great batle ſhalbe foughten not after, but before the Jewes ſhall reigne, if ever they ſhall reigne in that maner.

p. 68Pag. 68. This conjecture Eſaie c. 27.12.13. does confirme ſufficiently: for the great ſound of the trumpet before ſpoken of in Saint Math. as a warning for the gathering together of the elect, is there ſayd to be a warning alſo of the Iewes returne. The wordes ar theſe; It ſhall come to paſſe in that day, that the Lord ſhall beat off from the chanel of the river unto the ſtreame of Egypt, &c. Anſ. 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 conjecture it is, and hes no warrant from the Prophet: for the Prophet and the Euangeliſt ar not ſpeaking of the ſame purpoſe: the Prophet is ſpeaking particularly of the Iewes deliverance out of Aſſyria and Egypt, and of the trumpet that did ſound at the proclamation of Cyrus for their returne, which wes paſt before the dayes of the Euangeliſt. And nevertheleſſe our Authour concludeth triumphantly, ſaying, and thus being thorowly ſatisfied by this cloude of witneſſes, the double jurie of Prophetes and Apoſtles, &c. Anſ. If yow be thorowly ſatisfied, why have yow ſo oft uſed the wordes of probabilitie, conjectures, my conceit, it may be thus or thus? theſe wordes ſmell not of ſatisfaction, nor of that certane knowledge and ſteadfaſtneſſe, which is required 2 Pet. 4.17. As for that double jurie, it may evidently appeare that both Prophetes and Apoſtles ar contrarie to ſuch fanſies. It may be, the Vſes of this doctrine ac commendable, yes, if wrong premiſſes be powerfull to perſuade. Nevertheleſſe heare all.

Pag. 69. Firſt to praiſe God for his abundant merciemercy, who throgh the fall of the Iewes hath brought ſalvation unto us gentiles, that together with them we may partake of the roote and fatneſſe of their olive tree. Anſ. Whither is it more to the prayſe of Gods merciemercy and bountifulneſſe, that the godly ſhall come againe from the heavens to abide ſo long on earth; or to abide in that glorie of heaven for ever and ever? certanly the gift of the greater and interrupted glorie deſerveth the greater praiſe, and whil they wer on earth, they profeſſed themſelves to be ſtrangers from home, and Pilgrimes on their journie towards their home, Heb. 11.13, and ſhall they come as Pilgrimes again? Vſe 2. to p. 69bewarre of unbelieff: which wes the cauſe, that the Iewes wer broken off from their olive: and if God ſpared not the naturall branches, much leſſe will he ſpare us, if &c. Anſ. It is greater unbelieff to deſpiſe the reveled trueth of God, than to deſpiſe the fancies of men, as this monarchie is proved to be. Vſe 3. not to contemne or revile the Iewes; a fault too commune in the Chriſtian world, &c. Anſ. Whither ſerveth more for to move us to love the Iewes, to knowe that the Iewes and gentiles ar one in Chriſt, whenſoever they ſhalt e converted; or to think, that the Jewes ſhall not be converted, till Chriſt come again, and then they ſhalbe Lordes over the gentiles 1000 yeers? The former doctrine preſently throweth doun the partition-wall, and this opinion ſtill holdeth it up, at leaſt for 1000 yeers. Vſe 4. and laſtly, earnestly to beſeech God, that he would ſpeedily putte into execution the meanes, which he hes appointed for their converſion, &c. Anſ. Whither can theſe more confidently beſeech God for the converſion of the Iewes, who think, that the Iewes may dayly be converted; or theſe who think, that they ſhall not be converted till the coming of Chriſt? the former ſort may be confident to be heard dayly, which theſe others can not. And moreover the former ſorte ſeeth (as the Fathers did ſee, Heb. 11.13,) everlaſting glorie preſently at hand; and therupon they doe minde and ſeek heavenly thinges, as they ar commanded, Col. 3.1.2: and the other ſort ar out of hope of glorie in heaven (at leaſt) yet for the ſpace of 1000 yeers, and they ſet their affectiones on the thinges on earth. Yea and it gives encouragement unto the wicked, that they ſhall not be judged, nor their bodies tormented theſe 1000 yeers to come yet; and on the other ſide the fear of imminent judgement and puniſhment is a more powerfull motive to departe from iniquitie. For which cauſe the Lord wold not give unto men the knowledge of that tyme, but will have us to be alwayes preparing and waiting for that coming to judgement. Wherfor we pray unto our Lord Ieſus, who even now is king of kinges, and reigneth in the midſt of his enemies, and is offended at the fooliſh conceites of unſtable heartes, That he wold make his p. 70power manifeſt by confirming them whom he hes called and gifted with the knowledge of his eternal goſpell, and by reducing all his elect both Iewes and gentiles who goe aſtray; and that he wold now, even now give us heavenly heartes, and tie us all together in the acknowledgement and obedience of his truth, To the praiſe of his name, and our ſpiritual conforte both now and evermore. Come Lord Ieſu, and charge our vile bodies, that they may be tyke unto thy glorious bodie according to thy working, wherby thow art able even to ſubdue all thinges unto Thy ſelf.