<!DOCTYPE ETS PUBLIC "-//UMDLPS//DTD EEBOPROOF 2.0//EN">
<ETS>
<TEMPHEAD>
<REVDESCR>
<CHANGE>
<DATE>2011-01-13</DATE>
<RESPSTMT>
<NAME>Simon Charles</NAME>
<RESP>MURP</RESP>
</RESPSTMT>
<ITEM>Proofed and reviewed.</ITEM>
</CHANGE>
</REVDESCR>
</TEMPHEAD>
<EEBO>
<IDG S="marc" R="OX" ID="A90621">
<STC T="W">P1878</STC>
<STC T="T">E24_17</STC>
<BIBNO T="umi">99873178</BIBNO>
<VID>125639</VID>
</IDG>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P><HI>Chilia&s;to-ma&s;tix.</HI> Or, THE PROPHECIES IN THE OLD AND NEVV TESTAMENT CONCERNING THE KINGDOME OF OUR SAVIOUR IESVS CHRIST, Vindicated from the mi&s;interpre|tationes of the Millenaries and &s;pecially of Mr. Maton in his book called <HI>I&s;raels redemption,</HI></P>
<P>By ALEXANDER PETRIE <HI>Mini&s;ter of the Scots Kirk at Roterdame.</HI></P>
<Q>The epi&s;tle &s;hevves the ground and pedigree of the mi&s;take.</Q>
<Q><HI>To &s;hew the original of an errour is a convincing of it.</HI></Q>
<P>AT ROTERDAME, Printed by <HI>I&s;aak &V;&V;aesbergen,</HI> at the &s;igne of Fame on the Steiger, 1644.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<HEAD>To the VVorthie and his beloved, the Scotes and Engli&s;hes of the Scots congregation at Roterdame; <HI>AlexanderPetrie</HI> wi&s;heth con&s;tancie in the faith which wes once delivered.</HEAD>
<P>_SOme prophecies &s;peak plainly of CHRIST, and can not be under&s;tood of another; E&s;a. 9.6. <HI>Vnto us a child is borne, unto us a &s;one is given,&mdash;his name &s;halbe called Wonderfull, &amp;c.</HI> Some ar typical or delivered with coveres of thinges &s;ignifying Chri&s;t, his offices and benefites. And of the&s;e &s;ome ar &s;poken of the type or thing &s;ignifying, and can be under&s;tood only of the thing &s;ignified, and &s;ome ar true both of the type and of Chri&s;t ether in the &s;ame or in a different maner, that is, &s;ome ar true of both in a proper &s;en&s;e; &s;ome ar true of both in a tropical or figurative &s;en&s;e; and &s;ome ar true of the one properly, and of the other figuratively. All the&s;e &s;ortes ar manife&s;t in &s;undrie prophecies: here I touch one for all. 2 Sam. 7.12. <HI>When thy dayes be fulfilled, and thou &s;hall &s;leep with thy fathers,</HI> (&s;ayth the Lord unto David) <HI>I will &s;et up thy &s;eed after thee, which &s;hall proceed out of thy bowelles, &amp; I will e&s;tabli&s;h his kingdome.</HI> This wes true in the per&s;one of Solomon and of Chri&s;t too properly. V. 13, <HI>He &s;hall build an hou&s;e for my name.</HI> This wes true of Solo|mon in the proper acceptation of the word <HI>hou&s;e,</HI> &amp; figuratively of Chri&s;t, who &s;ayd Mat. 16.18, Upon this rock will I build my Church. It followes; <HI>I will e&s;tabli&s;h the throne of his kingdome for ever.</HI> This wes not true of Solomon in re&s;pect of his per&s;one (for he died) nether of his po&s;teritie, from whom Iacob had foretold that the &s;cepter &s;hould departe at the coming of Shiloh Gen. 49.10, but of Chri&s;t it is true: for his throne is e&s;tabli&s;hed for ever and ever Heb. 1.8. v. 14. <HI>I will be his father, and he &s;halbe my &s;one.</HI> This is true of Solomon in re&s;pect of adoption, and of Chri&s;t in re&s;pect of eternal generation. Fiftly it is &s;ayd there; <HI>If he commite
<PB REF="2"> iniquitie, I will cha&s;ten him with the rode of man&mdash;but my mercie &s;hall not departe from him, as I took it from Saul.</HI> This is true of Solomon, and not of Chri&s;t (who wes free of &s;in) unle&s;&s;e we under&s;t and his members, or their &s;ines imputed unto him. V.
16, <HI>Thy hou&s;e and thy kingdome &s;halbe e&s;tabli&s;hed for ever before thee: thy throne &s;halbe e&s;tabli&s;hed for ever.</HI> This can not be under&s;tood of David or Solo|mons hou&s;e or kingdome (as experience proves now for the &s;pace of 1600 yeers and more) but of Chri&s;ts hou&s;e and kingdome, which &s;hall never faile. By this one pa&s;&s;age it is manife&s;t,
1. how mi&s;erable ignorance it is, to expone all the prophecies after one and the &s;ame maner or in a proper &s;en&s;e only; 2. that the Euan|geli&s;tes and Apo&s;tles exponing the&s;e prophecies in a &s;piritual and figurative &s;en&s;e, doe not wre&s;te them, even albeit the&s;e have been fulfilled &s;ome way before; but according to the intendment of the Spirit they bring them unto CHRIST, who is the end of the lawe and &s;cope of the Prophetes. So the promi&s;es of delive|rance from Babel hade their own accompli&s;hment in the dayes of Ezra and Nehemia: but that wes not all the meaning of the&s;e prophecies, which wer in another maner and more fully per|formed by Chri&s;t: for this cau&s;e it is &s;ayd Col. 1.12, <HI>Giving thankes unto the Father, who hes made us meet to be partarkers of the inheri|tance of the Saintes in licht, who hes delivered us from the power of darknes, and hes tran&s;lated us into the kingdome of his deare Sone, in whom we have redemption through his blood:</HI> and Rev. 5.9. <HI>thou ha&s;t redeemed us unto God by thy blood out of everie kinred and people and natione.</HI> There is our Redeemer more glorious than Ezra or any other: there is our inheritance and kingdome better than Ieru|&s;alem: and there is a redemption from all nationes. Now when the&s;e prophecies ar fulfilled once in re&s;pect of the type, and againe in a more tran&s;cendente maner by Chri&s;t; If we denie what God hes done, we ar fal&s;e and ungrate: and if we expect them to be fulfilled yet again in the type, it wer a wor&s;e returning than that of the Galatianes c. 4.9: that wes unto the types of his prie&s;tly, and this unto the types of his kingly office:) and Chri&s;t is become of none effect unto &s;uch. The elect Iewes did not re&s;t upon the Mo&s;aical types, but <HI>all the Prophetes gave witne&s;&s;e unto Chri&s;t, that through his name who&s;eever believes in him &s;hall receive
<PB REF="3"> remi&s;&s;ion of fines Act.</HI> 10.43. they believed that <HI>through the grace of the Lord Ie&s;us Christ they &s;hould be &s;aved even as wee, Act.</HI> 15.11: <HI>in this faith they all died,</HI> Heb. 11.13, I &s;ay, <HI>This</HI> faith, becau&s;e as faith is one in re&s;pect of the object, Eph. 4.5, &s;o the Apo&s;tle de|clares our faith by the exemple of the antientes. Neither did they re&s;t on the promi&s;es as only earthly, but
<HI>they de&s;ired a better countrie, that is heavenly,</HI> Heb. 11.16: and
<HI>when they wer tortured, they wold not accept deliverance from their tormentes, that they micht obtain a better re&s;urrection</HI> v. 35. Wes that an earthly hope? no: they be|lieved the redemption of their &s;oules by the Me&s;&s;ias P&s;al. 34.22; that <HI>he wes to be wounded for their tran&s;gre&s;&s;iones, and brui&s;ed for their iniquities, and the cha&s;ti&s;ement of their peace wes to be upon Him, and that they wer to be healed by His &s;tripes,</HI> E&s;a. 53.5. And Symeon waiting for the con&s;olation of I&s;rael, when he &s;awe Him, ble&s;&s;ed God, and &s;ayd,
<HI>Lord now let thy &s;ervant departe in peace&mdash;for my eyes have &s;eenethy &s;alvation,</HI> Luk. 2.29. He craves not longer lyf to reigne with Chri&s;t on earth, but wes content to departe, having &s;een the &s;alvation of God, the licht of the gentiles and glorie of I&s;rael. And neverthele&s;&s;e many Iewes &s;ought richteou&s;ne&s;&s;e by the workes of the Lawe, and not by faith, Rom. 9.32, and they looked upon the promi&s;es with a bodily ey only, as if the Me&s;&s;ias wer to erect an earthly Monarchie at Ieru&s;alem: and looking thorow the&s;e &s;pectacles they could not think that Ie&s;us Chri&s;t is the Me&s;&s;ias, and &s;o they &s;tumbled at his worldly ba&s;ene&s;&s;e, &amp; being mi&s;caried in their braines they could not &s;ee His &s;piritual power and benefites. After their mi&s;erable exemple others acknowled|ging Ie&s;us Chri&s;t to be the promi&s;ed Me&s;&s;ias, and not con&s;idering the difference of the promi&s;es have not attained fully unto the trueth of them, and &s;o have erred in mi&s;taking His natures and benefites. Thus Ebion thought him to be a man and not God, as if all the promi&s;es could been performed by a man endowed with &s;ingulare grace. Cerinthus lykwi&s;e held that Chri&s;t is only a man, and becau&s;e he &s;awe Him not &s;itting on the throne of David, he held that Chri&s;t is not ri&s;en from the dead as yet, but &s;hal ri&s;e and reigne in Ieru&s;alem 1000 yeeres, and all His &s;ubjectes &s;halbe &s;atis|fied with all maner of plea&s;ures in meat, drinke, mariage, fe&s;tival dayes, and offer oblationes and &s;acrifices, Eu&s;eb. lib. 3. c.
25. Vpon
<PB REF="3"> this occa&s;ion the Apo&s;tle Iohn wrote the go&s;pell againe, and more largely than any other of the Euangeli&s;tes &s;peakes of Chri&s;ts Godheid, his wonderfull workes, his kingdome, re&s;urrection and his coming again, e&s;peciall <HI>that the Sone of man is now glorified c.</HI>
16.33. <HI>that he hes overcome the world c.</HI> 16.33. <HI>that his kingdome is not of this world, and if his kingdome wer of this world, his &s;ervantes wold feight that he &s;hould not be delivered unto the Iewes, but now is his kingdome not from hence c.</HI> 18.36: &amp; of the co~dition of his &s;ubjectes he &s;ayth, <HI>Remember the word that I &s;ayd unto yow, the &s;ervant is not greater than the Lord: if they have per&s;ecuted mee, they will al&s;o per|&s;ecute yow c.</HI> 15.20: <HI>Verely I &s;ay unto yow, Yee &s;hall weep and lament, and the world &s;hall rejoyce, and you &s;halbe &s;orowfull, but your &s;orowe &s;halbe turned into joy: the&s;e thinges have I &s;poken unto yow, that in mee yee micht have peace i<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> <GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">he world yow &s;hall have tribulation, but be of good cheer c.</HI> 16.20.33: And of his coming again he &s;ayth, <HI>In my Fathers hou&s;e ar many man&s;iones&mdash;if I goe and prepare a place for you, I will come again, and receive you unto my&s;elf, that wer I am, there you may bee al&s;o</HI> c. 14,2: <HI>now you have &s;orowe, but I will &s;ee you again, and your heart &s;hal rejoice, and your joy no man takes from you</HI> c. 16.22. All which wordes wer written flatly agan&s;t the errores of Cerin|thus, and teach us that Chri&s;ts kingdome is not an earthly king|dome, nor delayed for one or two 1000 yeeres, but now is his kingdome, now he hes overcome the world, his &s;ubjectes ar not to live on earth without per&s;ecution and &s;orow, and when he comes again, he will receive them with him into his Fathers man&s;iones, and their &s;orow &s;halbe turned into joy, that &s;hal never be taken from them. After Cerinthus we read nixt of Papias, of whom Eu&s;eb. lib. cit. c. 39, writes thus; He reportes &s;trange para|bles of our Saviour, mixed with fabulous doctrine, wher he dreameth, that the kingdome of Chri&s;t &s;hall corporally here on earth la&s;t the &s;pace of 1000 yeeres after the re&s;urrection of the dead: which errour (as I &s;uppo&s;e) grew heerof, in that he received not richtly the true and my&s;tical meaning of the Apo&s;tles, nether deeply weyed the thinges delivered of them by familiar exem|ples: for he wes a man of &s;mal judgement, as by his bookes plainly appeares: yet heerby he gave unto diver&s;e Eccle&s;ia&s;tical per&s;ones occa&s;ion of errour, who re&s;pected his antiquitie, namely unto
<PB REF="4"> Irenaens and others, if ther be any found lyk minded. Then lib. 7, c. 22 and 23, he writes of Nepos, Coracion and others in Egypt infected with this errour about the yeer 250: whom Diony&s;ius Bi&s;hop of Alexandria did convince in a &s;ynode by Demon&s;tra|tiones and doctrine of the holy Scripture, and did reclame them from their errour. Thus he &s;peakes ever of the&s;e opiniones as of erroures contrarie unto the holy Scriptures. After Lactantius (who lived about the yeer 320) this errour wes univer &s;ally abhorred, &s;o that Hierome on E&s;a. l. 18, &amp; Augu&s;tin ad Quodvultd haere&s;. 8, write of it as a damned errour, &amp; we read of few or none in this opinion till in this la&s;t age it comes apace with the Anabapti&s;tes and &s;ome Engli&s;h Novatoures: few write agan&s;t it, becau&s;e the argumentes ar &s;o &s;illie and ridiculous, that everie under&s;tanding per&s;one reading them, findes not only the weakne&s;&s;e of the groundes, but even out of them doe gather pregnant argumentes in the contrarie. Albeit the&s;e Authores doe aggrie in the time and place of this imagined Monarchie, yet they write one agan&s;t another in many circum&s;tances therof, as is marked heerafter. They &s;peak not now of fea&s;tes and &s;acrifices, as Cerinthus did but if they will mantaine this opinion, I &s;ee not how they can e: ject them, &s;eing the Prophetes &s;peak als expre&s;&s;ely of them, asof Chri&s;ts kingdome, Jer.
33.17, <HI>Thus &s;ayth the Lord, David &s;hall never want a man to &s;ite upon the throne of the hou&s;e of I&s;rael, nether &s;hall the prie&s;tes the Levives want a man before mee to offer burnt-offer|inges, and to kindle meat-offringes, and to doe &s;acrifice continowally.</HI> See v. 21.22. Zech.
14.16.21. But that the&s;e and &s;uch other tex|tes &s;hould be exponed &s;piritually, it is plaine by Mal. 1.11: wher incen&s;e and offeringes ar not re&s;trained unto the Iewes at Ieru|&s;alem, but made commune unto the gentiles everie where: and more plainly in the New Te&s;tament. If the Millenaries will ex pone with us the&s;e textes of &s;piritual &s;acrifices, they can not &s;hew any probable rea&s;oun, why the prophecies concerning Chri&s;ts kingdome &s;hould not lykwi&s;e be exponed &s;piritually. And Hie|rome in E&s;a. 65, lib. 18 &s;ayth, If we grant the&s;e wordes to be ex|poned carnally, let them hear the lyk promi&s;es made unto Sodome as unto Ieru&s;alem Ezek. 16.53.
<HI>When I &s;hall bring again their capti|vitie, the captivitie of Sodome and her doughters, and the captivitie of
<PB REF="4"> Samaria and her doughters, then &s;hall I bring again the captivitie of thy captives in the mid&s;t of them&mdash;: when thy &s;i&s;ter Sodome and her doughters &s;hall returne&mdash;then thou and thy doughters &s;hall returne.</HI> Wherfor (&s;ayth Ierome) the&s;e hou&s;es
[mentioned E&s;a. 65.21] mu&s;t be under&s;tood vertues, or the diver&s;e man&s;iones be&s;ide the Fa|ther&mdash;and of &s;uch hou&s;es our Saviour &s;peakes Mat. 7.24, <HI>I will liken him to a wi&s;e man, who buildes his ho<GAP DESC="illegible" RESP="OXF" EXTENT="1+ letters">
<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">n a rocke.</HI> And the Apo&s;tle &s;ayth 2 Cor. 5.1, <HI>we have a building
<GAP DESC="illegible" RESP="OXF" EXTENT="1 span"> hou&s;e not made with handes, eternal in the heavens.</HI> Becau&s;e we
<GAP DESC="illegible" RESP="OXF" EXTENT="1 span"> heaven in &s;uch maner as it is, it plea&s;eth <GAP DESC="illegible" RESP="OXF" EXTENT="1 span"> our affectiones by &s;imilitudes of thinges
<GAP DESC="illegible" RESP="OXF" EXTENT="1 span"> teach us faith by &s;en&s;ible thinges: and therfor we <GAP DESC="illegible" RESP="OXF" EXTENT="1 span"> on the&s;e borrowed wordes, but know that the thing de&s;c<GAP DESC="illegible" RESP="OXF" EXTENT="1+ letters"> goes beyond the earthly &s;imilitude. I knowe, &s;ome Milleraries will take it hardly, that they ar called the off-&s;pring of Cerinthus, &s;eing they differ from him in &s;undrie particulares; and &s;ome &s;ay, It's no mater, who hes &s;ayd it before, whither Cerinthus or Swenkfeld, if it be true. I an&s;wer, Scarcely any heretike did ever renew an old here&s;ie in all the particulares; and neverthele&s;&s;e it is truely called the &s;ame here&s;ie: and we call them &s;o, no more than they be &s;uch: And when any opinion hes no other father nor abetoures, but heretikes, it is odious. By this hi&s;torical narration, Beloved in the Lord, you may &s;ee that this doctrine is no new licht reveled in this la&s;t age (as yow have heard &s;ome teach) but an old Jewi&s;h fancie and Cerinthian fable: old erroures ar lyke old whoores, that is, the more to be abhorred. What I have done here, is for your good, for 1 you have heard this errour preached in &s;tead of the doctrine of Chri&s;t (albeit it wes fir&s;t broached by the enemies of Chri&s;t) by &s;ome of the Authoures of the Apologe|ticall narration for Independencie, who hade in their congrega|tion not only Millenaries, but gro&s;&s;e Anabapti&s;tes: and &s;o their practi&s;e manife&s;tly declares what they write ob&s;curely in that Narration pag. 12, &s;aying, Wee took mea&s;ure of no mans holy|ne&s;&s;e by his opinion, whither adver&s;e unto us, &amp;c. Towit, what|&s;oever Noveller is welcome unto them. Their Dinah is libertie-of-co~&s;cience: their grand amunition is anarchie or no-di&s;cipline; and they call it a bondage to be tied in the faith. 2. the book of
<PB REF="5"> M. Maton called <HI>I&s;raels redemption,</HI> hes been oft put into your handes, and upon &s;everal occa&s;iones of my declaring the trueth in this point, you have been intreated to put that book into my hand: wherfor you had need of an antidote. Peru&s;e this plaine refutation of it: wherby (I hope) you &s;hall &s;ee, that the reward of your &s;erving Chri&s;t is not meat that peri&s;hes, but everlafting lyf, which the Sone of man &s;hall give unto you, Joh. 6.27, and that the kingdome of God comes not with ob&s;ervation [or wordly re&s;pect and attendance] but behold! the kingdome of God is within you, Luk. 17.20; and as the wicked can not have hope of long immunitie from ju&s;t puni&s;hment of their bodies and &s;oules in hell, &s;o our deliverance from the bondage of cor|ruption, into the glorious libertie of the childeren of God, &s;hall not be long delayed. Walk you therfor in holyne&s;&s;e with &s;ince|ritie and cheerfulne&s;&s;e, as it becomes the heires of &s;o great &s;alvation, and give all diligence to make your calling and ele|ction &s;ure: for &s;o an entrance &s;halbe mini&s;tred unto you aboun|dantly, not into an earthly Monarchie, but the everla&s;ting king|dome of our Lord and Saviour IESUS CHRIST.</P>
<CLOSER><DATELINE><DATE><HI>Augu&s;te</HI> 1.
1644.</DATE></DATELINE></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB N="1" REF="5">
<HEAD>THE PROMISES OF CHRISTS KINGDOME cleared.</HEAD>
<P><HI>_THat Chri&s;t is alreadie come as a Prophet&mdash;is the faith of the Chri&s;tianes, and the infidelitie of the Iewes: bot that he &s;hall come as a King to reigne on earth, and re&s;tore again the Monarchie of I&s;rael, is the faith of the Iewes, and infidelitie of Chri&s;tianes.</HI> An&s;. 1. What newe &s;pirit is this? whither be &s;uch per&s;ones Iewes or Chri|&s;tianes? they oppo&s;e them&s;elves unto all Iewes and Chri&s;tianes. 2. Whither doe they under&s;tand the differences twixt Iewes and Chri&s;tianes? It wes never yet heard, that the Iewes doe believe, that Chri&s;t Ie&s;us &s;hall come as a King: they &s;ayd, away with him; wee will not have him to rei|gne over us. They &s;ay, that the Me&s;&s;ias &s;hall come, bot they &s;peak not of his coming twyce or thrice? look all the Iewi&s;h Rabbies, and a&s;k them who ar alive: they will &s;ay, bot once: This conceit of Chri&s;ts coming to reigne on earth, is neither Chri&s;tian nor Iewi&s;h, &s;eing Chri&s;tianes believe not &s;uch a coming, nor doe the Iewes believe in Chri&s;t: and therfor it is abhorred of all Chri|&s;tianes and Iews; &s;o far ar they both from embracing it. <HI>Pag.</HI> 2. <HI>and yet (with &s;ubmi&s;&s;ion to impartial judgements be it &s;poken) I find not more voices for the one then for the other.</HI> An&s;. Who ar the&s;e im|partial
<PB N="2" REF="6"> judgementes? on the one &s;ide ar Chri&s;tianes, and on the other ar Iewes: it may be, that he &s;ubmittes unto Turkes: bot the Turkes believe, that Chri&s;t is come, and will not &s;ay, that he will come again. The&s;e impartial judgementes then mu&s;t be heathen|es. 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 &s;uch, bot their &s;en&s;es ar di&s;tempered: another who hath not di&s;tempered &s;en&s;es findes in the &s;ame thinges a diver&s;itie of colour and reli&s;h.
2. Why dout they here, whither ther be moe voices for the one than for the other, &s;eing afterwards it is &s;ayd pag. 50, as all the Prophetes &s;peak of no thing more &s;o they have nothing (which can be ap|plied to our Saviours &s;econd coming as a confortable effect &s;o generally foreshewne) bot this. Any who is not di&s;tempered in brains may &s;ee the ground of this monarchie verie un&s;ure, to wit, a meer quere: the di&s;ciples asked him, Lord will thou at this time re&s;tore the kingdome of I&s;rael? a querie nether affirm|eth nor denieth: and nevertheles how great a kingdome is built on it! If they can find a &s;urer ground, why will they not cho&s;e it for their text? better they have not, and therfor they mu&s;t be doing with this. <HI>Pag. ead. The &s;ubject comprehendes in it two a&s;|ertiones</HI> 1. <HI>that the kingdome of the Iewes shalbe re&s;tored again unto them.</HI> 2. <HI>That our Saviour at his coming shall re&s;tore it.</HI> An&s;. The querie comprehendes neither of the two, becau&s;e (as I &s;aid) it affirmes nothing. And the asked mater comprehendes them not; not the fir&s;t, becau&s;e it is of the kingdome of I&s;rael, and not of the Iewes: and as all ar not I&s;raelites, who ar of I&s;rael Rom. 4.6. &s;o neither ar they all I&s;raelites or the children of God who ar of I&s;rael according to the fle&s;h, bot the children of the promi&s;e ar counted for the &s;eed: therfor the kingdome of I&s;rael mentioned there may be another than the kingdome of the Jewes. Nether is the other a&s;&s;ertion comprehended in the que&s;tion, becau&s;e it askes not of his &s;econd or third coming, bot of nou: Will thou nou re&s;tore the kingdome. <HI>Pag.</HI> 3 <HI>So evidently doe the&s;e wordes expre&s;&s;e an earthly kingdome (I mean a kingdome only to be held on
<PB N="3" REF="6"> earth) that no expo&s;itour which I have met wit doth denie it: And therfor &s;eing they could not, bot embrace the &s;en&s;e, mee thinkes, they should not &s;o ra&s;hly have rejected the con&s;equence.</HI> An&s;. Mee thinkes, you &s;peake non&s;en&s;e. Many expo&s;itoures expone the&s;e wordes otherwi&s;e: &s;eek and you &s;hall find.
2 Why may we not think, that the Apo&s;tles meaned as Simeon did Luk.
2.30.31.32. or as the repenting thief did Luk. 23.42. or as Chri&s;t did v. 43. cer|tanly the&s;e did not mean of an earthly monarchie: nether is there any word in this text shewing that they meand otherwi&s;e. 3. Albeit no expo&s;itour wold denie, that the Apo&s;tles did under|&s;tand an earthly kingdome, yet it followes not, They thought &s;o, therfor it &s;halbe &s;o, No more than it followes, The Apo&s;tles did not (for a time) believe the calling of the gentiles <HI>Act.</HI> 11.3. therfor the gentiles ar not called. Bot the con&s;equence hes rea|&s;ounes, &s;ayth he, wherof the fir&s;t <HI>two ar to pical and by way of probabilitie pag.</HI> 5. When the authour &s;ayth, The rea&s;ounes ar probable, and I may &s;ay, childi&s;h: will any Chri&s;tian change his faith for them? certane faith &s;hould have &s;ure groundes, le&s;t the wind of tentation blowe it away: and therfor I micht leave the&s;e probabilities as not worthie of reading or an&s;wer: never|theles con&s;ider them. <HI>Pag.</HI> 3 <HI>Fir&s;t becau&s;e the authoures of this de|mand wer not babes either in yeers or under&s;tanding, bot the Apo&s;tles them&s;elves: men who had followed our Saviour&mdash;men to whom he had shewed him&s;elf after his pa&s;&s;ion&mdash;and &s;peaking to them of the thinges pertaining unto the kingdom of God. And yet that the&s;e men should nou at their la&s;t conference with him be mi&s;taken in a mater of &s;uch importance&mdash;is (as I believe, and as I think, you will all &s;ay) a thing altogeder unlykly.</HI> An&s;. 1. It is unlykly they could be mi&s;|taken, and therfor it is lykly, that they under&s;tood of the true kingdom of I&s;rael, as Chri&s;t did. 2 And nevertheles &s;eing after that la&s;t conference they wer mi&s;taken in a mater of great evi|dence &s;o many tymes foretold, as the calling of the gentiles; it is not unlykly that before Chri&s;ts a&s;cen&s;ion they micht been mi|&s;caried with that opinion of the Iewi&s;h monarchie, which was not a new opinion invented nor vented by the Apo&s;tles. Pag. ead. A &s;econd rea&s;on which makes mee di&s;ta&s;te the cen&s;ure here
<PB N="4" REF="7"> ca&s;t on our Apo&s;tles, is becau&s;e our Saviours an&s;wer is alleged as a &s;ufficient ground for it, wheras it will appear even to a weak judgement, by that his an&s;wer the Apo&s;tels opinion is as much e&s;tabli&s;hed, as their curio&s;itie is reprehended &amp;c. An&s;. This cau&s;e is a mi&s;taking, as if the que&s;tion wer granted: for albeit they did mean &s;o, yet Chri&s;ts wordes have nothing of that point, bot only taxeth the di&s;ciples of their curio&s;itie: and therfor the partaphra&s;e following in this rea&s;on is vain. <HI>Pag.</HI> 4. <HI>Another rea&s;on which makes for our Apo&s;tles is the an&s;wer our Sa|viour gave to the &s;ones of Zebedee, when they be&s;ought him, that they micht &s;ite one on his richt-hand, and the other on his le&s;t in his king|dome, or as Mark paraphra&s;eth it, in his glorie, Yee know not what ye ask, &s;ayes he: this reproof, you will grant, goes nearer to the quick, than that before u&s;ed to the Apo&s;tles; and yet if yee mark what fol|lowes, you shall find that the mater of the petition is allowed of, and only the motives therof condemned&mdash;and therfor &s;eing this is all, that the&s;e two wer rebooked for, by &s;uch a sharp reply, how can we mi&s;tru&s;t, that more than this should be included in a milder an&s;wer?</HI> An&s;. The&s;e two &s;pak of Chri&s;ts kingdom in his glorie: and therfor we may ju&s;tly think, that they meaned of his greate&s;t glorie or of his kingdom in heaven; and not of an earthly kingdome, 2 if Chri&s;t in his an&s;wer had &s;poken of an earthly kingdome, how wes it not in his power to choi&s;e his princes in that kingdome? and &s;eing they wer only taxed for their ambition &amp; unadvi&s;edne&s;&s;e concerning the glorious kingdome of Chri&s;t, and the Apo&s;tles wer taxed for their curio&s;itie concerning the particulare time of that kingdome, how &s;hall we mi&s;tru&s;t that they under&s;tood any other kingdome.
<HI>Pag.</HI> 5 <HI>That which &s;eemes to me clearly to quite our Apostles from errour, though not from obliuion: from errour (I &s;ay) in the &s;ubject, though not in the circum&s;tance; in the thing de|manded, though not in the &s;ea&s;on of its performance, is, becau&s;e I find my text to be a le&s;&s;on read to them by our Saviour before his pa&s;&s;ion. For &s;peaking of the de&s;truction of the Iewes, they shall fall (&s;ayd he) by the edge of the &s;word&mdash;Luk. 21.24. and v. 28. having before shewne what &s;ignes should immediatly foregoe his appearing, he left them this cordial, When the&s;e thinges beginne to come to pa&s;&s;e, then look up and
<PB N="5" REF="7"> lift up your heades for your redemption drawes nigh. Behold here, the ca&s;ting away of Gods people for a time, which we &s;ee at this day verifi|ed, and their receiving again for ever, which shall all certanly come to pa&s;&s;e, as planely foretold, the redemption (I &s;ay) not only of their &s;oul es&mdash;bot con&s;equently of their bodies too, from their general captivitie to the repo&s;&s;e&s;&s;ing of their countrie by a miracalous deliverance: for if no more should be meant by the word Redemption, bot the meer conver|&s;ion of the Iewes in the&s;e places wher now they live, it can not be con|ceived why this action should be accompanied with &s;uch wonderfull to|kens and perplexitit of all nationes, as is here mentioned &amp;c.</HI> An&s;. Who being richt in his witt will learne of that one word Re|demption, that the Iewes &s;hall have an earthly kingdome over all nationes? Our Saviour is not &s;peaking there of an earthly kingdome, nor of the Iewes conver&s;ion, bot as he &s;peakes and expones him&s;elf 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 &s;piritually mynded per&s;ones: and therfor when they wre&s;tle again&s;t the under&s;tanding of the Jewes conver&s;ion in the&s;e wordes, they feight again&s;t their own fan&s;ies. Now if they can not find clearer textes in the New Te. for this earthly monarchie, everie under&s;tanding Chri&s;tian will reject the mi&s;applying of the prophetes, &s;eing everie ground of faith is reveled more clearly in the New T. than in the old. Ne|vertheles let us hear the particulare proofes.
<HI>Pag.</HI> 6 <HI>The fir&s;t is Mic.</HI> 5.13. <HI>What I pray, is meant hereby &s;miting the Iudge of I&s;rael, bot the crucifying of Chri&s;t?&mdash;and what by untill the time that she that travelleth hath brought furth, bot the whol time of the &s;urrogated gentiles vocation?</HI> And on the margine he &s;ayth for proof; <HI>To this interpretation of the prophecie (&s;uiting &s;o well with our Saviours &s;uf|feringes) the verie nixt ver&s;e, which shewes the place wher Christ the ruler of I&s;rael should be borne, doeth to my thinking directly lead us.</HI> An&s;, To the thinking of any judicious reader the wordes of the &s;ame ver&s;e may lead us unto another interpretation: for he is &s;peaking there not of the doinges of the Jewes, bot of their ene|mies, whom he calleth doughter of troupes and he &s;hewes what the&s;e enemies &s;hall doe, they &s;hall gather them&s;elves in troupes
<PB N="6" REF="8"> and lay &s;iedge again&s;t us (&s;ayth the prophet) that is, the Iewes, and they &s;hall &s;mit the Iudge of I&s;rael upon the cheek: which is a pro|verbial phra&s;e, as p&s;. 3.8, and &s;ignifieth to intreate &s;hamefully. Now &s;eing the prophet &s;peakes thereof the enemies laying &s;iedge again&s;t the Iewes, and &s;miting their Judge, the&s;e wordes can not be under &s;tood of the &s;miting of Chri&s;t, albeit it be true, that the lewes did &s;mit him: in the &s;econd v. he confortes the Iewes aga|in&s;t the fear of that calamitie, with a promi&s;e of a more powerfull Ruler. Then by her that travelleth v. 3. the &s;ame prophet gives us to under&s;tand 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 &s;ame prophet repeting the &s;ame wordes in the &s;ame prophecie under&s;tandeth the &s;ame per&s;ones? that is, the Jewes and not the gentiles, unles we under&s;tand the doughter of Sion &s;piritually. And therfor this expo&s;ition not aggrieing with the text, all that followes upon it hes no ground in this text. 3. it is &s;ayd v. 3 Then the remnant of his brethren &s;hall returne unto the children of I&s;rael: here the children of I&s;rael ar di&s;tingui&s;hed from his brethren, and the brethren ar &s;ayd to returne: which is a plain interpretation, that the prophet there &s;peakes not of the Iewi&s;h monarchie, bot that the gentiles &s;hall adjoyne them&s;elves unto the Church of God, as they be called the brethren of Chri&s;t Heb. 2.11.12.
<HI>Pag.</HI> 7. <HI>And this the next ver&s;e does confirme, Which telleth us that at the tyme of this returne, he (that is, the Judge of I&s;|rael before &s;poken of) shall &s;tand and feed or rule in the &s;trenth 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 na|ture upon him, of no forme nor comeline&s;&s;e, a man de&s;pi&s;ed and rejected of men&mdash;bot he shalbe) great unto the endes of the earth, that is, over all the world &amp;c.</HI> An&s;. 1. he is the ruler of I&s;rael, mentioned v. 2. and not the Iudge mentioned. v. 1.2. They, at not the Jewes, bot rather the brethren of who&s;e returne he &s;pake in the wordes immediatly preceding. 3 Nou &s;ignifyeth not the tyme of Chri&s;ts &s;econd coming, bot the time of the abiding or of the Chri&s;tianes con&s;tant per&s;evering in the faith: and in this &s;en&s;e is our Saviour
<PB N="7" REF="8"> great over all the world, &s;eing all the gentiles pray&s;e him, and all people doe laude him, as it is written Rom.
15.10.11: bot at his &s;econd coming men &s;hall not built a throne to him, bot he &s;hall judge the quick and the dead. 2 Tim. 4.1.</P>
<P><HI>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 tran&s;portation&mdash;; yet who is able to mantain, that it wes ful|filled on the other two (for not the hou&s;e of Io&s;eph, nor the hou&s;e of Iudah only, bot the hou&s;e of Iacob wholy, is here &s;poken of: and why els is the tabernacle of David afterwards expre&s;t, as a prime agent in the re&s;tauration, if it wer not before included as a &s;ucceeding patient in the di&s;per&s;ion of I&s;rael?) who then (I &s;ay) is able to mantaine, that this pro|phecie wes fulfilled on Iudah and Beniamin, untill their overthrow by the Romane emperout Ve&s;pa&s;ian, ever &s;ince which time they al&s;o remain for&s;aken, &s;cattered and di&s;pi&s;ed captives? yea who dares affirme it, when God hes &s;ayd, that at their returne from this univer&s;al captivitie, he will &s;o plant <GAP DESC="illegible" RESP="OXF" EXTENT="1 word"> in their land, that they shall no more be pulled out of it, which yet should not be true if it had been &s;poken of any delive|rance before our Saviours coming to &s;uffer.</HI> An&s;. It is alyk ground for &s;uch a kingdome: 1 how can it be denied, that the hou&s;e of Iu|dah wes de&s;troyed, 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 re&s;tauration? it is &s;ayd, I will rai&s;e up the tabernacle of David; and not, The tabernacle of David shal rai&s;e up: it is a patient, and not an agent: and none denyeth that it is included in the di&s;per&s;ion of I&s;rael: and therfor that part of the prophecie wes, fulfilled even before the overthrow by the Ro|mane Emperoure, and &s;o before that overthrowe wes it re&s;to|red againe, and afterwards al&s;o wer they &s;cattered. Bot that promi&s;e of re&s;tauration is not of the hou&s;e of Judah, bot of the people of I&s;rael v. 14: and who the&s;e be, we have a &s;ufficient interpreter Act. 11.16. wher the Apo&s;tle James expones the&s;e wordes of the enlarging Chri&s;ts kingdome by the calling of the gentiles, which wes begun at that tyme by the preaching of the Apo&s;tle: And Ro. Stephanus in his notes on this text of Amos &s;ayth, Almo&s;t all the Hebrewes doe con&s;ent that this is
<PB N="8" REF="9"> meant of the tyme of Me&s;&s;ias, and e&s;pecially of the calling of the gentiles: and by bodilie hou&s;es and benefites the prophet un|der&s;tandes &s;pirituall: and the&s;e who ar begotten unto this lively hope ar keeped mo&s;t &s;avely throgh faith unto &s;alvation,
1 Pet. 1.5: &s;o that the gates of hell shal not prevail again&s;t them Mat.
16.18. Wheras it is asked, Who dares affirme it: Z<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">charias hes not &s;pared to affirme it Luk. 1.68, &s;aying, Bli&s;&s;ed be the Lord God of I&s;rael, for he hes vi&s;ited and redeemed his people, and hes rai&s;ed up an horne of &s;alvation in the hou&s;e of David his &s;er|vant as he &s;pak by the mouth of his holy prophetes &amp;c. Dare any Millenarie contradict this te&s;timonie? And here for under&s;tan|ding this and &s;uch other prophecies I adde the&s;e undouted ru|les 1 The land of Canaan wes a type of the kingdom of Chri&s;t: and &s;o wes Ieru&s;alem and Sion: and becau&s;e the&s;e wer types of this kingdome, &s;o glorious thinges wer &s;poken of them P&s;. 46.4.5, and 48.1.2. and 87.1.2.3.5: Which textes ar more &s;avelye under&s;tood of Chri&s;ts kingdome than of that earthly Ieru&s;alem and Sion: yea verie hardly can they be under&s;tood of them. 2 As the prie&s;tes wer types of Chri&s;t in re&s;pect of his, prie&s;tly office, &s;o wer the kinges of his kingly: and therfor as the kinges wer anointed, &s;o Chri&s;t is called David, Eze. 34.23. (which is exponed Ioh. 10.11.) and wes typifyed by Solomon P&s;. 45. And he is &s;ayd to &s;ite on the throne of David, and not of Nebuchadnezar or of any other, becau&s;e
<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">h<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">ir kingdomes wer cur&s;ed kingdomes, and wer not e&s;tabli&s;hed on richteou&s;ne&s;&s;e and knowledge of the true God, as Davids throne wes: and for this cau&s;e when he is &s;ayd to &s;ite on the throne of David, it is not to be under&s;tood that he hade or &s;hall have the &s;ame earthly throne of David, bot that wh<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">ch wes typified: &s;o Mat. 2. he is called a Nazarite, not that he did u&s;e their rites and cu&s;tomes (for he drank wine, and they did not) bot becau&s;e he wes typi|fyed by the Nazarite Sam&s;on: for he &s;lewe more by his death than by his lyf, and wes &s;evered from all &s;in and pollution. 3 It is u&s;ual in the Scriptures to name the type, and under&s;tand the thing &s;ignifyed by the type. And therfor as it is &s;ayd Heb. 8.2, Chri&s;t is a Mini&s;ter of the &s;anctuarie and of the true Tabernacle,
<PB N="9" REF="9"> that is, of that which truely wes &s;ignified by the Tabernacle: &s;o he may be &s;ayd the true David, and his throne the true throne of David, and his kingdom the true Jeru&s;alem and the true Sion. 4 As Chri&s;t is &s;ayd to be the lambe of God &s;laine from the be|ginning of the world Revel. 13.8, not only in the decrie of God, bot by vertue and efficacie, &s;eing by vertue of his blood (at that tyme to be &s;hed) wer Adam and Abel reconciled unto God, and delivered from the power of Satan: So Chri&s;ts kingdome began then: for in Chri&s;t Adam, Abel and we ar one bodie and members of the &s;ame kingdome, howbeit in extent and large|ne&s;&s;e it did mo&s;t floori&s;h and appear &s;ince the incarnation, in which re&s;pect it is &s;ayd to begin at or after his incarnation. 5 The promi&s;e made to Abraham Gen,
13.16, I will make thy &s;eed as the du&s;t of the earth: and c. 15.5, look towards heaven, and tell the &s;tarres if thou be able to number them, and &s;o &s;hall thy &s;eed be, The&s;e promi&s;es (I &s;ay) ar not to be under&s;tood of the children of Abraham, according to the fle&s;h, bot as they ar ex|poned 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 Chri&s;t le|&s;us: and if ye be Chri&s;ts, then ar yee Abraham's &s;eed, and heires according to the promi&s;e. And therfor the promi&s;es made unto the children of Abraham, I&s;aak and Iacob ar not to be re&s;tricted unto the Iewes according to the fle&s;h, (as the Iewes and Mille|naries expone all the&s;e promi&s;es) bot of the faithfull. And hi|ther belongeth that di&s;tinction of the Iewes Rom. 2.28, he is not a Iewe, who is one outwardly, neither is that circumci&s;ion which is outward in the fle&s;h, bot he is a Iewe, who is one in wardly, and circumci&s;ion is that of the heart, in the &s;pirit. And of &s;uch inwardly Iews mu&s;t the promi&s;es be under&s;tood (at lea&s;t, in part) that mak mention of Iudah. And therfor it is a great mi&s;taking of the prophecies, if we &s;hall &s;till make an oppo&s;ition twixt Iewes and gentiles: believing gentiles ar true Iewes (as we &s;ee, they ar called in the New Te&s;tament) and unbelieving
<PB N="10" REF="10"> Iewes ar gentiles, and &s;o ar called I&s;a.
1.4. and el&s;wher 6 All the prophecies cannot be under&s;tood 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 &s;o prudence mu&s;t be hade in the applica|tion of the promi&s;es. Yea and ther is a gradual performance of them, and the accompli&s;hment of them is in &s;erveral pointes of time, &s;o much as &s;hall give content to Gods children, yet alway|es leading to a further and further performance. As for exem|ple, God shewed mercie to the&s;e I&s;raelites when they wer in ca|ptivitie: 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 Chri&s;ts tyme, when he joyned the gentiles to them, and both made one church. Bot when it is &s;ayd, The remnant shall doe none iniquitie, and a deceitfull toung shall not be found in their mouth; Zeph. 3.13: The&s;e promi&s;es shall have their tyme, when the people shalbe more thorowly purged: and certainly the full accomplishment shalbe at the day of judgement, and &s;o long as we ar in this lyf, we ar under an imperfecte and unperformed e&s;tate. 7 Here that general rule is al&s;o to be remembred, When the wordes of Scripture being properly taken, teach any thing contrarie to the analogie of faith or hone&s;tie of maners, or any thing frivolous that belongeth nothing to godlyne&s;&s;e, or di&s;&s;o|nant from the &s;cope of the text, or contrarie unto other clear textes of the &s;ame purpo&s;e: the&s;e wordes mu&s;t be exponed figu|ratively, and a figurative &s;en&s;e is the literal or primarily intend|ed &s;en&s;e of the&s;e wordes. And contrarily unto this rule the Iewes and others expone the de&s;criptiones &amp; prophecies of the glorie and power of Chri&s;t and his church after an earthly maner, and &s;o &s;traying from the true meaning, they transforme his &s;piritual kingdome into an earthly and temporarie: which as it is ungod|ly, &s;o it is repugnant unto Scripture te&s;tifying plainly, that his church is all glorious within and not of this world: and therfor the&s;e compari&s;ones that ar taken from earthly kingdomes, mu&s;t be under&s;tood figuratively and in a &s;piritual &s;en&s;e, at lea&s;t it mu&s;t be diligently ob&s;erved what portion of everie pa&s;&s;age is to be
<PB N="11" REF="10"> under&s;tood properly, and what figuratively, &s;eing many tymes that which is &s;poken figuratively, is exponed by the wordes preceding or following, and all figurative &s;peaches have &s;ome tokens of the u&s;e, unto which they ar directed, or another text may be found wher the &s;ame mater is more clearly handled. The&s;e general rules being premitted, it &s;halbe the ea&s;ier to ex|pone all the promi&s;es of Chri&s;ts king &s;ome: and e&s;pecially that text Amo. 9.15, They &s;hall no more be pulled out of their land, which I have given them, &s;ayth the Lord thy God. For the&s;e wordes may be cleared, by the wordes of Iere. 4.1. If thow will put away thy abominationes out of my &s;icht, then thow &s;hall not remove. Wher we have the &s;ame promi&s;e, bot expre&s;&s;ed with a condition: and it is u&s;ual in the Scriptures that earthly promi&s;es ar expre&s;&s;ed &s;omtyme with a condition, and &s;omtymes without it, bot alwayes ar under&s;tood conditionally. 2 by the acceptiones of the word <HI>land:</HI> which as it is not alwayes exponed of the earth, &s;o &s;omtymes it is put for the grave, as Iob 10.21, the land of darkne&s;&s;e and shadow of death, and for the heaven: P&s;. 27.13. I had fainted, unles I had believed to &s;ee the Lord in the land of the living. And e&s;pecially that land wes a type of the kingdome of Chri&s;t (as is &s;ayd in the fir&s;t rule) and of the true inheritance of the &s;aintes, and true gift of God Deut. 4.1.38. And &s;o whither the word land be taken properly or typically, the promi&s;e is manife&s;tly true both before and after the coming of Chri&s;t to &s;uffer, 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 fru&s;trated.</P>
<P><HI>Pag.</HI> 9. <HI>The nixt propheeie shalbe that of Ioel
2.28.31. and 2.14.15.</HI> An&s;. The Apo&s;tle Peter not only makes u&s;e of the&s;e wordes, bot expones them, and shewes the accomplishment of them in &s;ome degrie (as it is &s;ayd in the &s;ixte rule before) for Act. 2.16. he &s;ayth. This is that which wes &s;poken by the prophet Ioel, And it shall come to pa&s;&s;e in the la&s;t dayes &amp;c. And v. 22. Yee men of I&s;rael hear the&s;e wordes, Ie&s;us of Nazareth a man
<PB N="12" REF="11"> approved of God among yow by miracles, wonders and &s;ignes, which God did by him in the mid&s;t of yow, as yee your&s;elves knowe. <HI>In&s;t.</HI> 1. <HI>I am not ignorant, that the darkning of the Sun and Moone is &s;ometimes taken allegoricalley, and by way of allu&s;ion: bot that therfor it should be &s;o under&s;tood heer, it does not follow: for what it is figuratively applied, it &s;ignifieth the judgement it &s;elf&mdash;: bot wher it is literally u&s;ed, it is put only for a &s;igne of an eminent de&s;truction, which shall &s;uddenly follow it, as the great and terrible day of he Lord shall doe at the accomplishment of this prophecie.</HI> An&s;. Wher the darkne&s;&s;e of the Sun (and &s;o i<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> may be under&s;tood of the Moone) is u&s;ed properly, it is not put only for a &s;igne of an eminent and imminent de&s;truction, as it is manife&s;t Luk. 23 45. which wes a te&s;timonie from heaven of Chri&s;ts innocencie for conviction of the murtherers: and c. 21.25. the &s;ignes in the Sun and Moone and in the Starres, and the di&s;tre&s;&s;e of nationes upon the earth with perplexitie, and the roaring of the Sea and waves ar all to be under&s;tood properly as &s;ignes before the great and ter|rible daye of the Lord. So what is promi&s;ed in the 28 and 29 ver&s;es of the &s;econd ch. of Ioel, wes truely (albeit not altogeder) fulfilled in the dayes of Peter (even howbeit the wordes of the 30 and 31 ver&s;es be properly under&s;tood) and not wholly fulfil|led till the time immediatly preceding the la&s;t coming of Chri&s;t <HI>In&s;t.</HI> 2 <HI>The chief and mo&s;t remarkable effect of the Spirit in the Apo|&s;tles at this tyme wes the gift of tounges, of which the prophet makes no mention.</HI> An&s;. 1 If this exception wer true, it wold prove, that the Apo&s;tle citeth the wordes inpertinently, and the Iewes micht have challenged him of babling: and &s;o the&s;e authoures fight again&s;t the Apo&s;tle and the Spirit of God, who hes regi|&s;tred this argumentation of the Apo&s;tle, as good and valide. 2 the chieff and mo&s;t remarkable work of the Spirit at that tyme wes a &s;ound from heaven as of a michty ru&s;hing wind, which filled all the hou&s;e, and there appeared unto them cloven toun|ges lyk as of fire, and it &s;ate upon each of them, and they wer all &s;illed with the holy Gho&s;t: and this wes noi&s;ed abroad. Wher|by it is evident that the Apo&s;tle &s;peakes e&s;pecially not only of the effect (which is their &s;peaking in &s;trange languages) bot of
<PB N="13" REF="11"> the cau&s;e, the powring doun of the Spirit, of which Ioel &s;peakes expre&s;&s;ely: and therfor Peter citeth the wordes pertinently. <HI>In&s;t.</HI> 3 <HI>as the prophet reveled, &s;o (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 fir&s;t coming of Chri&s;t, when he came to &s;ave &s;inners and not to de&s;troy them&mdash;for then it mu&s;t been an antecedent of his birth&mdash;and not a &s;ub&s;equent of his death.</HI> An&s;. 1 Ioel &s;ayth not, that the powring of the Spirit &s;hall not be till the great and terrible day of the Lord come, bot he &s;hewes &s;o many thinges preceding the coming of our Savi|our: nether may we think that all the&s;e thinges &s;halbe fulfilled in the &s;ame juncture of tyme: if all be accompli&s;hed, even in &s;everal tymes: the prophecie abides true. 2 That day or tyme wes terrible: for it is written Act. 2.6, the multitude came to|geder and wer confounded or troubled in mynd, becau&s;e that everie man heard them in his oun language, and they wer all a|mazed and mervelled, and v. 22 a man approved among yow by miracles, wonders and &s;ignes. Wherby it is manife&s;t that even to the &s;icht of the&s;e Iewes that tyme of Chri&s;ts coming wes ter|rible, albeit his &s;econd coming &s;halbe more terrible in regard of the general de&s;truction, which &s;halbe on all nationes, not for oppo&s;ing them&s;elves again&s;t the Jewes (as they imagine) bot for their not acknowledging God and not obeying the Go&s;pell of our Lord Ie&s;us, 2 The&s;&s;. 1.8. <HI>In&s;t.</HI> 4 <HI>And to put it out of dout, that Gods bringing doun the heathen into the valley of Ieho&s;aphat, is meant only of this gathering them togeder to a battle, and con&s;equently of a judgement on the living and not on the dead; to put this out of dout (I &s;ay) the prophet makes it to be a concomitant of the Iewes returne from their captivitie.</HI> An&s;. That the&s;e wordes ar not meaned of the temporall Monarchie after Chri&s;ts coming, it may be learned by the parallel text in that &s;ame page, wher it is &s;ayd, And for my own part I am per&s;uaded, that this great armie here &s;poken of, is the verie &s;ame that &s;halbe gathered together to the battle of the great day of God Almichtie, by the thrie un|cleane &s;pirites lyk frogges, which St Iohn &s;awe come out of the
<PB N="14" REF="12"> mouth of the Dragon and out of the mouth of the fal&s;e prophet Rev. 16.13. If he be per&s;uaded, that this is the &s;ame battle, he micht lykwi&s;e be per&s;uaded, that the text of Ioel 3. is not after the coming of Chri&s;t; nor immediatly at his coming: for that battle is in the tyme of the &s;ixt vial, after which followes ano|ther vial and tyme of trouble mentlioned in the re&s;t of that ch. of the Revel. And here by the way we ob&s;erve that the renouned Authour of Clavis Apocaliptica is mi&s;taken in his &s;eventh Syn|chroni&s;me, wherin he &s;ayth, that the powring furth of the &s;even viales is contemporarie with the end of the Bea&s;t and Babylon: for albeit it be &s;ayd c. 15.2, that they who had gotten the victo|rie over the Bea&s;t &s;ang the &s;ong of Mo&s;es, it followes not, that the Bea&s;t wes then de&s;troyed; nether albeit the fir&s;t and fift and la&s;t viales be powred on the Bea&s;t, followeth it, that they wer not powred till the la&s;t tyme of the de&s;truction of the Bea&s;t; Seing the Saintes in heaven (and on earth too) may rejoyce for their particulare victorie over the Bea&s;t as yet reigning, and the viales may be powred on the Bea&s;t at &s;everal times, even &s;ome of them on the Bea&s;t in the hight of her pride, to the end, that men may have warninges of the judgementes of God on the Bea&s;t in her greate&s;t pompe. And the rather may we judge &s;o, that we find &s;uch aggriement in the principal termes of the &s;e|ven Trumpets and &s;even viales; the &s;econd Trumpet with the &s;econd vial, the thrid Trumpet with the thrid vial: the fourth Trumpet with the fourth vial: the &s;ixt Trumpet with the &s;ixt vial, and the &s;eventh Trumpet with the &s;eventh vial. Now &s;eing the fir&s;t Trumpet is of the &s;ame tyme with the beginning of the Bea&s;t (as he &s;ayth Synchron. 1 par. 2.) the fir&s;t vial mu&s;t be of that &s;ame tyme al&s;o; and all the other Synchroni&s;mes and expo&s;itiones of textes that ar grounded on that &s;eventh Syn|chroni&s;me of the fir&s;t part ar wrong. Which I mark, becau&s;e the&s;e late Millenaries have been moved by the appearance of the&s;e Synchroni&s;mes, to embrace this opinions. 2 We may be per&s;uaded, that the gathering of the nationes Joel 3.2. is not to be under&s;tood of a batle after the coming or at the coming of Chri&s;t, if we con&s;ider the wordes of the fir&s;t ver&s;e, For behold
<PB N="15" REF="12"> in the&s;e dayes, and in that tyme &amp;c. He kniteth this ch. with the preceding, and &s;hewes the contentes of both to be at the &s;ame time: which is not any particulare yeer or age, bot com|prehendes the whole deliverance of I&s;rael or people of God, which wes begun, when the captive Jewes wer brought from Babylon, and continowes till Chri&s;ts &s;econd coming, as if the prophet had &s;ayd, When the Lord &s;hall deliver his people, it &s;hall not be a short and momentanie deliverance, bot his pro|tection shall continow till he have avenged him of all the ene|mies of his Church. As for the name of the valley of Ieho&s;aphat, ther is no nece&s;&s;itie to under&s;tand therby the valey of ble&s;&s;ing 2. Chro. 20.26, &s;eing that valley never hes this name in the Scri|ptures: nether is it po&s;&s;ible, that all the nationes of the world can conveen in that place: bot the name may rather be taken appel|latively for the valey of Gods judgement, as the Hebrew word importes and the wordes following allude therunto; wherby the prophet teaches us to con&s;ider the etymologie of the name: and nevertheles he wold lykwi&s;e have us to con&s;ider the graci|ous 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 pro&s;peritie. After the adding of moe &s;uch prophecies, it is &s;ayd,
<HI>pag.</HI> 14 <HI>How can we for&s;ake the literal inter|pretation of the&s;e prophecies, if we doe bot con&s;ider, that the Iewes ar here di&s;tingui&s;hed 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 Euangeli&s;tes and Apo&s;tles still di&s;tingui&s;hed from them, if we con|&s;ider what gro&s;&s;e ab&s;urdities wold followe from the tropical con&s;truction of the&s;e or the lyk prophetical revelationes, wherin the event of thinges is &s;o plainly and di&s;tinctly attributed unto the Iewes.</HI> An&s;. Wee for&s;ake not the literal interpretation of the&s;e prophecies: for that is the literal interpretation, which is principally intended, whither it be proper or figurative: bot we for&s;ake that re&s;tricted interpretation, as only be longing to a temporal monarchie of the Iewes. 2 The Iewes ar not to be under&s;tood (in the&s;e promi&s;es) in way of oppo&s;ition unto all nationes: for then all other men
<PB N="16" REF="13"> without exception &s;halbe con&s;umed in the valley of Ieho&s;ha|phat: bot the Iewes and I&s;rael 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 &s;aithfull ar called Iewes, not only typically, bot lykwy&s;e for the &s;peciall confort of the Iewes, becau&s;e they wer hated of all nati|ones everie wher: which might have been unto them occa&s;ion of de&s;paire: and therfor the Lord &s;ayth unto them to this pur|po&s;e, How many or great &s;o ever your enemies &s;halbe, I will judge them. And for the &s;ame ar the Iewes oft named in the promi&s;es of the new Te&s;tament to &s;hew their particulare inter|e&s;&s;e in the Kirk of Chri&s;t, notwith&s;tanding their unworthine&s;&s;e and contempt of the Go&s;pell at the fir&s;t preaching therof. Now if the prophecies be exponed this way (as they mu&s;t be) of be|lievers whither Iewes or gentiles: and their enemies what&s;o|ever, the enemies of the faith in any age, none of the&s;e ab&s;urdi|ties &s;hall follow, which ar reher&s;ed here as in a catalogue: to wit: 1. The Iewes did never &s;ince the Apo&s;tles dayes returne from any captivitie with &s;uch an high hand and &s;uch a wonder|full victorie over their enemies, as is here prophecied. An&s;. Nether ever &s;hall they returne in &s;uch a maner, if yee under|&s;tand a worldly and civil pompe: for the&s;e promi&s;es can not be under&s;tood (as I have &s;ayd) of any one exploite nor of any age. The promi&s;es of God ar more glorious and more large. 2 As for the Church that now is, let the lamentable experience of all ages witne&s;&s;e, whither she hes not been more often crowned with martyredome than victorie. An&s;. This is als bad an oppo&s;i|tion as the former: for Chri&s;t in &s;uffering did triumph over his enemies Col. 2.15, and martyredome is victorie, Rom. 8.37 in all the&s;e thinges we ar more than conqueroures. Spiritual vi|ctorie con&s;i&s;tes with bodily &s;uffering: nixt albeit the Church wer oftner crouned with martyredome than victorie, yet in &s;everal ages she hes been crowned with glorious victorie, and her full glorification is a coming, and her enemies have been and shalbe &s;miten and brought into &s;ubjection, and the hou&s;e of David is exalted in the per&s;on of Chri&s;t and his members, and all the
<PB N="17" REF="13"> wealth of the nationes hes been employed or &s;halbe employed for the u&s;e of the faithfull (albeit not in any particular year or age) and the Lord &s;hall de&s;cend and all the &s;aintes with him. 3
<HI>If this be not to crie peace, peace, when ther is no peace, if this be not to call evill good, and good evill&mdash;I know not what is.</HI> An&s;. This is a pitiefull exclamation, if it wer true, bot exclamationes ar not alwayes victorious. When we teach, It &s;halbe 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 darkne&s;&s;e for licht, when &s;pirituall pro|mi&s;es ar re&s;trained to a temporall pro&s;peritie of a carnal people? and when God teaches faith by &s;en&s;e, that becau&s;e we can not under&s;tand heavenly thinges till he in&s;inuate them into our affe|ctiones by plea&s;ing and knowen thinges, &s;hould we think that God hes no higher &s;en&s;e in the&s;e promi&s;es? All the earth be|longeth unto Chri&s;t, and in the mid&s;t of Scythia &s;ome have lived happily, even more happily than many have done in Iudaea. The promi&s;es then ar not tied to Iudaea, bot belong unto all them who ar mentioned Ioh. 11.51, he prophecied, that Ie&s;us &s;hould die for that nation, and not for that nation only, bot that al&s;o he should gather together in one the children of God that wer &s;cattered abroad, that is, throgh the world, as the &s;ame Apo&s;tle expones him&s;elf, 1 Ioh. 2 2. Bot it may be, that this exclamation wes made again&s;t the coniecture of Cornelius a lapide; then he should di&s;tinguish the per&s;ones.</P>
<P><HI>Pag.</HI> 15 <HI>Again of the Iewes returne &amp; of their pro&s;peritie which then &s;hal happen, he addes moe pa&s;&s;ages, as E&s;a.
11.11 till 16 Yow&s;ee (&s;ayth he) that the Prophet here &s;peakes 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 tri|bes from A&s;&s;yria, which as yet never came back, and therfor this is not yet fulfilled.</HI> An&s;. 1. Ther is no mention of returning here, bot of recovering the remnant of his people. 2. Who be the&s;e his people? Look the tenth ver&s;e, In that day there shalbe a roote of Ie&s;&s;e, which shall &s;tand for an en&s;igne of the people: to it shall
<PB N="18" REF="14"> the gentiles &s;eek, and his re&s;t shalbe glorious: And behold how the Apo&s;tle expones the&s;e wordes Rom. 15.12, E&s;aias &s;ayth, Ther shalbe a roote of Ie&s;&s;e, and he that shall ri&s;e to reigne over the gentiles, in him shall the gentiles tru&s;t. Now wheras the Apo&s;tle expones his people to be the gentiles, may they not be ashamed, who will under&s;tand only the Iewes? So that there is meaned the recoverie of Gods people or the gentiles from A&s;&s;y|ria, Egypt or wher&s;oever they be.
<HI>Obi. It is &s;ayd, he shall a&s;|&s;emble the outca&s;tes of I&s;rael, and the di&s;per&s;ed of Iudah.</HI> An&s;. The Go&s;pell (which is Chri&s;ts &s;tanderd) hes been preached unto them Iam. 1.1. and &s;o their a&s;&s;embling is into the bo&s;ome of the Church. <HI>Obi.</HI> 2. <HI>It is &s;ayd, The envy of Ephraim shall depart, and the adver&s;aries of Iudah shalbe cutt off, &amp;c.</HI> An&s;. The meaning is, Wheras ther had been contentiones twixt the tribes one a|gain&s;t another, and both again&s;t the gentiles, and gentiles a|gain&s;t them both: under Chri&s;t shalbe an end of that malice: 2 In the citation of this prophecie, the fourteenth ver&s;e is omitted, becau&s;e they can not &s;ee, how it can be verifyed of the peaceable kingdome, which they imagine: bot &s;eing the wordes preceding and the wordes following conteene one and the &s;ame prophe|cie, and the&s;e wordes in the midle part can not be exponed of that monarchie, it is evident that no part of this prophecie can be under&s;tood of that monarchie: bot the meaning is plaine, if they be exponed of the Chri&s;tian Church, thus, The Apo&s;tles did flee, that is, quickly preach unto other nationes, and brought them in a short &s;pace unto the obedience of Chri&s;t: not going in troupes from Province to Province, bot at the &s;ame tyme they went one by one into &s;everal nationes. 3. This ver&s;e being omit|ted, the fifteenth ver&s;e 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 the&s;e wordes shalbe exponed properly, what kynd of miracle shall that bee? shall the Jewes who ar &s;cattered into all the corners of the earth, have a drie pa&s;&s;age thorow everie river? and the Egyptian or Read Sea be de&s;troyed? Or is it not rather in a &s;piritual &s;en&s;e, that the Lord will remove all impedimentes, which may hinder the
<PB N="19" REF="14"> cour&s;e of the go&s;pell: and he hes opened a way into that king|dome of heaven from which we wer exiled in Adam, and &s;piri|tual Pharao is drowned or de&s;troyed in the Read Sea or bloodie death of Chri&s;t; and by a michtie wind of preaching the Lord hes made his power knowen everie wher, even als &s;en&s;ibly, as when he brought I&s;rael out of Egypt.</P>
<P><HI>Pag.</HI> 16 <HI>Such another prophecie is that of Ezek.
37.19.21. and 27 and Ho&s;. 1 10.11. In both which prophecies he Lord hes promi&s;ed, that the Iewes shall again live under one king only (as they had done before the divi&s;ion of the tribes) and that in their own land too: which hes not been yet performed: and therfor the tyme of the&s;e prophecies is yet to come.</HI> An&s;. The lyke prophecie is lykwi&s;e exponed: bot for further clearing of the&s;e ladde. That of Ezek. 37 is exponed by Chri&s;t Ioh.
10.14.16, I am the good sheepherd and know my sheep&mdash;and other sheep I have which ar not of this fold: them al&s;o I mu&s;t bring, and they shall hear my voice, and ther shalbe one fold and one sheepherd. Wher we &s;ee, that Chri&s;t is the &s;heepherd (and by con&s;equence the king too, unle&s;&s;e they will un|der&s;tand the 24 v. of Ezek. 37 of two different per&s;ones) and the people over whom he reigneth ar his sheep, not only of the Iewes, bot of another fold, whom Chri&s;t bringeth into the &s;ame, fold, that is, into the &s;ame Church. 2 the &s;ame wordes &s;peaking of Chri&s;t and calling him David and king and sheepherd, shew that they mu&s;t be &s;piritually under&s;tood. 3 the 25 ver&s;e may be more ea&s;ily under&s;tood in the &s;piritual then earthly &s;en&s;e: to wit, the land that I have given unto Iacob, and they shall dwell therin for ever, and my &s;ervant shalbe their Prince for ever: for that land wes not given unto Iacob, nether doe the Millenaries &s;ay, that the Iewes shall dwell for ever in Ieru&s;alem, bot for a 1000 yeers, and then Chri&s;ts kingdome shall cea&s;e. Bot ex|pone that one word <HI>land</HI> typically for the thing typifyed ther|by, and all the other wordes goe currently, even to the end of the chapter, as we &s;ee the Apo&s;tle expones the 27 ver&s;e of the Corinthianes as a parte of the&s;e people 2 Cor. 6.16 Now &s;eing certainly Chri&s;t is the king and sheepherd, and the people ar the Iewes and gentiles, who wer &s;trangely divided, bot now ar one
<PB N="20" REF="15"> Church by faith in Chri&s;t, therfor the people of I&s;rael and E|phraim (who after the divi&s;ion wer alwy&s;e idolatrous) may weel be exponed typically for the gentiles: and &s;o the union is ea&s;ily under&s;tood, which otherwy&s;e verie hardly or &s;carcely can be conceived, &s;eing now throgh many ages Ephraimites ar not knowen in any part of the earth. As for that text of Ho&s;ee, it is exponed of the gentiles Rom.
9.25.26: and therfor the Pro|phet changeth the word I&s;rael into Iezreel, that is, the &s;eed of God; &s;ignifying that the tyme wherin the Lord shall gather his &s;eed or the faithfull in all nationes from the bondage of the de|vill, shalbe verie great and wonderfull unto all the world.</P>
<P><HI>Pag.</HI> 17 <HI>Thogh this of Ho&s;ea be under&s;tood by &s;ome expo&s;itoures, of the vocation of the gentiles&mdash;yet doutles they ar much mi&s;taken in this expo&s;ition.</HI> An&s;. This is a quarel again&s;t the Apo&s;tle: and now let all the world judge, whither he or the Millenaries be|ing contrarie shalbe followed, e&s;pecially &s;eing now we have found, that our Saviour exponing the former prophecie of Eze|kiel, and the Apo&s;tle exponing this lyk prophecie of Ho&s;ee, doe accorde harmoniou&s;ly. <HI>In&s;t. How can that belong unto the genti|les, which wes prophecied only of the Iewes, as is declared by the pro|phets wife of whoredomes, which he took of purpo&s;e to upbrayd the idole worship and &s;pirituall whoredomes of the I&s;raelites v.</HI> 2? <HI>and therfor when she conceived and bare him the &s;econd Sone, God &s;ayd, Call his name, Loammi: for yee ar not my people, and I will not be your God.</HI> An&s;. It wes not prophecied of the Jewes only: for it is plaine that Ho&s;ee &s;peakes of the I&s;raelites al&s;weell as of the Jewes: and generally the Apo&s;tle &s;peakes Rom. 10.12, ther is no difference between the Iew and the Greek: for the &s;ame Lord over all is rich unto all that call upon him. So that albeit the prophet wes &s;ent per&s;onally unto the I&s;raelites, yet his wordes wer no le&s;&s;e true and meaned of the gentiles, who then wer not the people of God, bot now throgh Chri&s;t ar the peo|ple of God, for who&s;oever shall call upon the name of God shalbe &s;aved. <HI>In&s;t.</HI> 2
<HI>the place wher they wer told &s;o, wes their own land, and therfor in that place it shalbe &s;ayd again unto them, Yee ar the &s;ones of the living God. v. 10.</HI> An&s;. 1. wher it is &s;ayd v. 10, in
<PB N="21" REF="15"> that place, yee may read on the margine, In &s;tead of that it wes &s;ayd, &amp;c. and therfor that word proves nothing. 2. it is no le&s;&s;e true, that the gentiles ar the people of God even in the &s;ame landes wher they did not &s;erve God. 3. this is no applying by way of &s;imilitude, bot accommodating (as Pi&s;cator &s;peakes) to another particulare, that as the I&s;raelites by idolatrie became lyke unto the gentiles, &s;o the gentiles receiving the Go&s;pell ar Jewes or the people of God. And this expo&s;ition is not only likely, bot verie certane, &s;eing the Apo&s;tle expones the&s;e Prophe|cies of Gods mercie toward the gentiles, as yow may &s;ee by the authorities, which ar urged to this purpo&s;e in the 10 and 15 ch. of the Epi&s;tle to the Rom. and el&s;wer. And albeit this Authour &s;ay, <HI>that Paul cireth the&s;e wordes for e&s;tabli&s;hing the freene&s;&s;e of Gods election by an in&s;tance of the I&s;raelites, whom God had for a long tyme rejected, and wold again receive;</HI> this &s;ubterfuge will not &s;erve, for 1. he &s;aith in the preceding page, that the Prophecie Ho&s;. 1. is meaned only of the Iewes; and if that wer true (which I have proved to be fal&s;e) it is not meaned of the I&s;raelites. 2. the Apo|&s;tle v. 24. is &s;peaking expre&s;&s;ely of the faithfull not of the Iewes only, bot al&s;o of the gentiles, and hitherto he u&s;eth the te&s;timo|nie of Ho&s;ee.
3. of the gentiles dceth he expone the&s;e &s;ame te&s;ti|monies in other textes, wher he is not &s;peaking of election nor of the freene&s;&s;e therof, as 2 Cor. 6.16. <HI>In&s;t.</HI> 3. <HI>And this the 27 v. &s;eemeth to confirme, wher it is &s;ayd, E&s;aias al&s;o crieth: for what makes the copulative al&s;o here, if the Apo&s;tle under&s;tood not the former pro|phecie of I&s;rael as wel as this?</HI> An&s;. The copulative knitteth the te&s;timonies, and &s;hewes that they mu&s;t both be under&s;tood of the&s;e people, which ar named v. 24.2. this is yet more cleared by the 30 v. What &s;hall we &s;ay then? that the gentiles who fol|lowed not after richteou&s;nes have attained to richteou&s;ne&s;&s;e, bot I&s;rael who followed after the lawe of richteou&s;ne&s;&s;e, hes not attained. There it is manife&s;t, that he &s;peakes of the gentiles attaining to richteou&s;ne&s;&s;e, and of I&s;rael not attaining it: and nevertheles the oppo&s;ition is not &s;imply of the two people, bot of their &s;eeking richteou&s;ne&s;&s;e two contrarie wayes, towit, by faith, and by workes of the lawe. And now yee &s;ee it &s;ufficiently de|clared,
<PB N="22" REF="16"> that the&s;e prophecies doe not belong unto the Iewes or I&s;raelites only.</P>
<P><HI>Pag.</HI> 19. <HI>Ther is yet in Ho&s;. 3.4. one more material argument for the Iewes deliverance&mdash;which prophecie can not po&s;&s;ibly yet be ful|filled: for if it be meaned only of the ten tribes, among whom Ho&s;ea pro|phecied, it is confe&s;&s;ed that they did never yet returne: and if of the other two, it mu&s;t be meaned of their captivitie &s;ince 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 al&s;o intimated by the&s;e wordes, The later dayes, which ar no wher put for the tyme before the incarnation, of Chri&s;t.</HI> An&s;. This argumentation faileth in both partes: bot fir&s;t mark, that all the&s;e wordes can not be meaned properly: for the word David can not be under&s;tood of Salomons father, bot of Chri&s;t the &s;one of David or typifyed by David: and therfor that prophecie could not bee fulfilled till the incarnation of Chri&s;t, and then it micht be fulfilled. 2. And con&s;equently the&s;e 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 Go&s;pell, &s;eing in the la&s;t dayes God hes &s;poken unto us by his Sone. Now the fir&s;t part of the dilemma is fal&s;e: for if that prophecie be meaned of the ten tribes, as they abode many day|es without a king, &amp;c. &s;o who dar deny, that they did returne and &s;eek the Lord their God and Chri&s;t their king? When the Go&s;pell wes preached to the &s;cattered &s;trangers not only thorow Pontus, Galatia, Cappadocia 1 Pet. 1.1. bot lykwy&s;e to Syria, A&s;&s;yria, &amp;c. and expre&s;&s;ely to the twell tribes &s;cattered abroad Iam. 1.1. who can hold the negative, that the children of I&s;rael did never returne and &s;eek Chri&s;t? and the other part is no le&s;&s;e faulty: for Chri&s;t came not till the Scepter wes departed from Iudah; and the&s;e wordes The later dayes, are not to be referred unto the fourt ver&s;e (as if the I&s;raelites &s;hould abide many dayes without a king and &s;acrifice in the later dayes, and then returne) bot unto the fift v. in the end wherof they ar, and &s;o in the later dayes they &s;hall returne (not into their land; this text &s;aith not
<PB N="23" REF="16"> &s;o, bot) and &s;eek the Lord their God and Chri&s;t their king, as they did Act. 2.41. and 4.4. and in &s;everal ages. And &s;o both the partes of this argument being fal&s;e, the wordes of Ho&s;. 3. ar more again&s;t the temporal Monarchie than for it. What is here in|teriected of the Antichri&s;t upon the conjecture of the Papi&s;t is not to our purpo&s;e.</P>
<P><HI>Pag.</HI> 22. <HI>Wee ar to &s;hew the Iewes peaceable &amp; pro&s;perous e&s;tate after their returne. Read what Ieremie hes written c.
23.3.4. &amp;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. &amp;c. 36.8-16. &amp; v.
24-37 &amp;c. 39.25. till the end. Zach. 10.6.7.8.9.10.</HI> And on the margine of pag. 22. he &s;ayth, <HI>I appeal here to the con&s;ciences of all men, that &s;hall read the&s;e or the lyke pro|phecies in the word of God, whither they can think it po&s;&s;ible, that the time appointed by God for the di&s;pen&s;ation of &s;uch extraordinarie ble&s;|&s;inges, &s;hould be the verie &s;ame, in which the world and e&s;pecially the Chri&s;tian part of it wes to groan under the continowed plagues written in the Revelation: which yet we mu&s;t grant to be &s;o, if we re&s;t on the&s;e interpretationes, by which all &s;uch prophecies ar only or chiefly applied to the anticipated conver&s;ion of us &s;ub&s;tituted gentiles.</HI> An&s;. 1. All the&s;e prophecies ar to the &s;ame purpo&s;e, and therfor it wes needle&s;&s;e to have reher&s;ed &s;o many of them, unle&s;&s;e he hade a mind to mu&s;ter them all: bot number prevaileth not in this ca&s;e. 2. none &s;ayth, that the&s;e prophecies wer only accompli&s;hed at the &s;ame tyme of the plagues: bot we deny, that the plagues wer continowed, &s;eing the Chri&s;tianes have their own times of joye al&s;weel as of mourning, and the woman is cloathed with the &s;un, howbeit at other periodes &s;he be forced to flee into the wilderne&s;&s;e: and therfor both the appeal in the beginning, and the &s;uppo&s;ition in the clo&s;ure of this marginal note, is a vaine bragge. Why &s;hould one appeal in this maner to the con&s;ciences of al, &s;eing all interpreteres from the beginning of the Chri&s;tian Church (except a few Millenaries) till this tyme have exponed the&s;e textes not of the Iewes only, bot of the Chri&s;tian Church? and it may be ea&s;ily under&s;tood, that the&s;e have written accor|ding to their con&s;ciences: and therfor if the&s;e be Iudges, this
<PB N="24" REF="17"> author hes lo&s;ed the cau&s;e. <HI>Pag.</HI>
29. <HI>Which prophecies, as they conteen many evident and unan&s;werable argumentes for a future re|&s;tauration of I&s;rael, I mean, a re&s;tauration yet to come; &s;o they have &s;uch corre&s;pondence with that of I&s;a. 59.20. and Amo. 9.11. (both which ar alledged by the Apostles Act. 15.16. and Rom.
11.26.27. for the conver&s;ion of the Iewes after the fulne&s;&s;e of the gentiles is come in, that is, after all tho&s;e of the gentiles, which ar appointed to be cal|led before Christs coming again, be converted or rather perhaps, when the fulne&s;&s;e of the gentiles &s;hall come in, that is, when the tyme &s;hall come, in which (not a part, as now, bot, all the gentiles that ar left, &s;hall throgh the wonderfull deliverance of the Iewes, together with them, feare the Lord) that &s;eing the&s;e 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 I&s;aiah, than ther is betwixt a comment and the text, &amp;c.</HI> An&s;. We grant that the&s;e prophecies conteen evident argumentes for a future re&s;taura|tion of I&s;rael, if yow will acknowledge that which is before clearly proved by the te&s;timonies of the Apo&s;tles, and by expe|rience, that is, that they ar begun alreadie in parte: we grant al&s;o, that they have &s;uch corre&s;pondence with the&s;e textes of E&s;aie and Amos and many moe too: bot we denie 1. your maner of re&s;tauration, and we hold that the &s;piritual re&s;taura|tion is more glorious for the honour of God and weel of I&s;rael. 2. we denie that the Apo&s;tle Iames alledgeth the prophecie of Amos for &s;uch a conver&s;ion of the Iewes: for he &s;peakes expre&s;|&s;ely of vi&s;iting the gentiles, to take out of them a people unto His name Act. 15.14. and of this vi&s;iting he expones the wordes of Amos and the other Prophetes: he &s;peakes not only of Amos, bot &s;ayth generally, and to this aggrie the wordes of the Pro|phets. 3 we denie that the Apo&s;tle Paul alledgeth the prophecie of Elaie to that pretended purpo&s;e, for he &s;ayth not, and then all I&s;rael &s;hall e &s;aved, bot, and &s;o all I&s;rael &s;halbe &s;aved: he &s;hewes no order or difference in tyme, bot makes a conclu&s;ion out of the former wordes, wher he &s;ayth, Blindne&s;&s;e in parte is hapned to I&s;rael, untill the fulne&s;&s;e of the gentiles &s;hall come in: and then he inferreth, And &s;o all I&s;rael &s;halbe &s;aved: and therfor the con|clu&s;ion
<PB N="25" REF="17"> mu&s;t be exponed according to the proceding wordes, that is, all I&s;rael ar the called of I&s;rael and of the gentiles: there is a di&s;tinction twixt I&s;rael, and all I&s;rael; and all I&s;rael is more than I&s;rael, &s;eing it includes lykwy&s;e the faithfull gentiles: and in this &s;ignification the proof following in the cited te&s;timonie mu&s;t nece&s;&s;arilye be under&s;tood, and not of a calling of the lewes after the full calling of the gentiles: and far le&s;&s;e of that calling, which (he &s;ayth) &s;hal perhaps be (not in part but) of all the gentiles that &s;halbe left. Yea the&s;e conjectures de&s;troy one another: for if the calling of the Jewes &s;halbe after the fulne&s;&s;e of the calling of the gentiles, then all the gentiles that &s;hat be left can not be called throgh the wonderfull deliverance of the Jewes. And this la&s;t conjecture de&s;troyeth a maine tenete of the Millenaries, who &s;ay, that the Iewes &s;hall rule over all the nationes, and hold them in &s;ubjection till the end of the 1000 yeers, and then the&s;e profane nationes &s;hall ry&s;e again in armes again&s;t the Iewes. Now &s;eing betwixt the&s;e above named prophecies of Jere. 23. and 31, &amp;c. and the&s;e two of E&s;aie and Amos, ther is not any material difference, and no other difference them betwixt a brief intimation and a large explication of the &s;ame thing: and &s;eing the&s;e prophecies of E&s;aie and Amos ar to be under&s;tood of the Chri&s;tian Church and e&s;tate therof from the beginning till the end, as the Apo&s;tles James and Paul expone them, this conclu&s;ion followes, The&s;e above named prophecies give no ground for the earthly monarchie of the Jewes. And &s;o much the rather may everie one embrace this conclu&s;ion, that we find the greate&s;t part of the&s;e prophecies &s;o exponed in other pa&s;|&s;ages of the New Te&s;tament 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 &s;ame wordes which c. 31.31: &s;o does that of c. 33.8, and to the &s;ame purpo&s;e is that of c. 50.20: and that of Ezek. 34 concerning the gathering and feeding the &s;heep is exponed by our Saviour Ioh. 10.11.16: and that of c. 39. is corre&s;pondent which the prophecies of Ioel, wherof we &s;pak 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
<PB N="26" REF="18"> te&s;timonie Ier. 33 is omitted v. 12.13: wher is prophecied, <HI>that in all the cities of that land shalbe an habitation of sheepherdes, cau&s;ing their flockes to lye doun there, even in the cities of the moun|taines, the cities of the valeyes, the cities of Beniamin and the cities of Iudah.</HI> What? is this the glorie of Chri&s;ts kingdome, that &s;heep &s;hall lye in his cities? Or doeth not rather the Lord under|&s;tand the &s;piritual &s;hiep of Chri&s;t, whom he will have gathered by his &s;piritual pa&s;toures everie wher? as he exponeth it Ezek 34.31. <HI>Yee flock of my pa&s;ture ar men, and I am your God, &s;ayth the Lord.</HI> Lykwi&s;e this authour &s;lippeth over v. 18. and 22, wher perpetuitie of &s;acrifices and Levites is promi&s;ed als plain|ly, as the throne of David. Shall in the la&s;t dayes the meat-of|feringes, and burnt-offeringes, and the hou&s;e of Levi be re|&s;tored? I think, They will not &s;ay it, le&s;t they contradict the go&s;pell, which hath aboli&s;hed that order. And neverthele&s;&s;e the Lord &s;ayth &s;o in Ieremie. Hes the Lord &s;ayd it, and will he not performe it? Yea, he hes performed it, as the Apo&s;tle witne&s;&s;eth 1 Pet. 2.5. yee al&s;o as Livelie &s;tones ar built up a &s;piritual hou&s;e, an holy prie&s;thood, to offer up &s;pirituall &s;acrifices to God by Ie|&s;us Chri&s;t. And as the promi&s;es of the prie&s;thood ar fulfilled &s;piritually and not in a proper &s;en&s;e, &s;o we mu&s;t think of the pro|mi&s;es concerning the kingdome, &s;eing they both ar conioyned and mixed after the &s;ame &s;traine, as we have them there v. 17.18, and v. 21.22, <HI>Thus &s;ayth the Lord, David shall never trant a man to &s;ite upon the throne of the hou&s;e of I&s;rael, nether shall the prie&s;tes the Levites want a man before me to offer burnt-offeringes, and to kindle meat-offeringes, and to doe &s;acrifice continowally, &amp;c.</HI> But all this evidence can not &s;atisfy &s;elfconceites: therfor it is added.</P>
<P>Pag. 30 in marg. <HI>The wordes in Act. 15.14. (upon which the prophecie of Amos is inferred) ar taken by Do. Mayer, to be meaned of the &s;ong of old Simeon, and not of the &s;peach of Simon Peter.</HI> An&s;. Is ther not a difference twixt Symeon and Simon? Iames nameth Symeon, and not Simon: wherfor not without rea&s;oun it may be thoucht, that he meaned old Symeon, e&s;pecially &s;eing Luke is the writer of both bookes, and if the wordes of Symeon doe
<PB N="27" REF="18"> heerunto aggrie more than the wordes of Peter, who should dout that Iames &s;pak of him? Wherfor con&s;ider the wordes of old Symeon Luk. 2.30. It is &s;ayd of him, not only that he wes a ju&s;t man and devote, waiting for the cou&s;olation of I&s;rael, and the holy Gho&s;t wes upon him, bot lyke wi&s;e, It was reveled unto him by the holy Gho&s;t, that he &s;hould not &s;ee death before he had &s;eene the Lords Chri&s;t, and he came by the Spirit into the temple. All which particulares &s;erve verie much to purcha&s;e credite unto his te&s;timonie, who &s;ayth: My eyes have &s;een thy &s;alvation, which thou ha&s;t prepared before the face of all people, a licht to lichten the gentiles and the glorie of thy people of I&s;|rael. We may &s;ee, that he declares there the fulfilling (at that time) of the prophecie E&s;a. 49.6, And he &s;ayd, Is it a light thing, that thou &s;hould&s;t be my &s;ervant, to rai&s;e up the tribes of Iacob, and to re&s;tore the pre&s;erved of I&s;rael: I will al&s;o give thee for a licht unto the gentiles, that thou may&s;t be my &s;alvation unto the endes of the earth: and c. 52.9. Break forth into joy, &s;ing to|gether yee wa&s;t places of Ieru&s;alem: for the Lord hes conforted his people, he hes redeemed Ieru&s;alem: the Lord hes made bare his holy arme in the eyes of all nationes, and all the endes of the earth &s;hall &s;ee the &s;alvation of our God. To the &s;ame purpo&s;e is c. 60.1.3 19, and c. 62.1.2.11. Wher we &s;ee, the faithfull ar bid|den rejoice at the coming of Chri&s;t; and &s;o did Symeon, when he &s;awe him: Chri&s;t is called the &s;alvation of the Lord, and Symeon &s;peaking unto God, &s;ayth of Chri&s;t, My eyes have &s;een thy &s;al|vation: the Me&s;&s;iah is called a licht unto the gentiles into all the endes of the earth, and Symeon &s;ayth, Which thow ha&s;t prepared before the face of all people, a licht to lichten the gentiles: Chri&s;t is called the glorie of Sion and Ieru&s;alem; and Symeon &s;ayth, Chri&s;t is the glorie of thy people of I&s;rael. And &s;o by the te&s;ti|monie of old Symeon (which is approved and regi&s;tred by the Spirit of God) the&s;e and the lyke prophecies &s;hould not be re|&s;tricted unto the &s;econd coming, bot wer in part fulfilled at the fir&s;t coming of Chri&s;t, and therfor al&s;o all that followes in that long tailed note is a frivolous di&s;cour&s;e, as we may &s;ee by the unanimons con&s;ent in the true wor&s;hip of God, betwixt the
<PB N="28" REF="19"> Iewes and other nationes in the &s;ame 15 chapter of the actes, wher the Iewes and gentiles conueen in the general &s;ynode, howbeit the ods continowe twixt the ob&s;tinate both Iewes and gentiles on the one part, and the &s;eed of Abraham, believers both the Iewes and gentiles on the other both in their opinion and practi&s;e of religious dueties. <HI>In&s;t. It can not be, bot that the wordes after this in the prophecie being applied to the fore&s;ayd vi&s;iting of the gentiles by the preaching of the Go&s;pell, mu&s;t needs conclude, that the excraordinarte re&s;tauration of the Iewes, for&s;hewn by the Prophet, wes to follow the calling of the gentiles then begun by the Apo&s;tles.</HI> An&s;. The Prophet Amos in that chap. before the v. 11. &s;peakes not of the calling of the gentiles, and the Apo&s;tle cites the &s;ame wordes of v. 11. for the calling of the gentiles: nether hes the Prophet the&s;e wordes, after this, but, in the&s;e dayes: and how|beit the Apo&s;tle cite them &s;o, yet they mu&s;t be under&s;tood of the order of thinges mentioned by the Prophet, which is a re|&s;tauration after the de&s;truction of I&s;rael, and not a Monarchie of the Iewes after the calling of the gentiles. Wherby it is manife&s;t that in this note is a twofold errour; one in&s;erting the wordes in the prophecie, which ar not in it; another in mi&s;interpreting the wordes of the Apo&s;tle.
<HI>Inst.</HI> 2. <HI>God could not at that tyme be &s;ayd 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 for&s;aken.</HI> An&s;. This is meer cavilling. Before the calling of the gentiles, wes not God aver&s;e from them, and they from him? and therfor when he looked graciou&s;ly upon them, he is truely &s;ayd to re|turne unto them. Again in the wordes of Amos immediatly preceding we &s;ee that the Lord wes offended with I&s;rael, and when he &s;ent the &s;alvation of God and glorie of I&s;rael among them, it may be als truely &s;ayd, that he returned unto them. Thridly it is often in this note repeted, that he had quite for&s;aken the Iewes: bot the Apo&s;tle can not &s;uffer this phra&s;e Rom. 11.1. Hes God ca&s;t away his people, God forbid, for I al&s;o am an I&s;|raelite, &amp;c. bot more of this purpo&s;e heerafter. <HI>Inst.</HI>
3. <HI>And yet ther want not &s;ome, who by the wordes all I&s;rael Rom. 11. under&s;tand only the church of the gentiles, to which &s;ome of the Iewes &s;hould be
<PB N="29" REF="19"> united.</HI> An&s;. All this &s;ection feightes agan&s;t vaine imaginationes for (as it is &s;ayd) by all I&s;rael we under&s;tand not the gentiles only, but the &s;eed of the promi&s;e, that is, the faithfull Iewes and others in all nationes. As for that prophecie of E&s;a.
66.8, wes it not fulfilled truely (albert not fully) when the believing church travelled and brou<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">ht furth &s;o 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 the&s;e thinges, which Philip &s;pak, and they who all had given them&s;elves unto Simon Magus from the lea&s;t to the greate&s;t, 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 Ephe&s;us, and fear fell on them all, and the name of the Lord Ie&s;us wes magnified, and many believed, and v. 20. &s;o
<GAP DESC="illegible" RESP="OXF" EXTENT="1 word"> grew the word of God, and prevailed not only at Ephe&s;us, bot almo&s;t thorow out all A&s;ia v. 10 and
26, be&s;ides many other pa&s;&s;ages and other great and miraculous conver&s;io|nes, wherof we read in Eccle&s;ia&s;ticall Hi&s;tories. So that what wes a wonderment unto E&s;aie or the faithfull in his time (Who hes heard &s;uch a thing!) hes been truely done many a day before the&s;e our dayes. The evidence wherof, mee thinkes, &s;hould be motive en<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">ugh to make any partiall or unpartiail Reader under|&s;tand that prophecie generally; and &s;o much the rather that (by this Authour's own confe&s;&s;ion pag. 33.) it implieth not &s;o 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 wineyard|es, &amp;c. bot it is a gro&s;&s;e opinion to think, that all the particulares of the&s;e prophecies &s;hould be fulfilled (in a proper acceptation of the wordes) at one and the &s;ame 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 accompli&s;hment 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 &s;ee, that our Saviour &s;peakes not there of the temporal kingdom of the Jewes, bot of the Go&s;pell,
<PB N="30" REF="20"> &s;eing he calleth it the kingdom of God, and he &s;ayth, It &s;hal lbe taken from them, and another nation &s;hall bring furth the frutes of it: their temporal kingdom wes taken from them alreadie, and the&s;e la&s;t wordes can not be under&s;tood of any temporal kingdome: nether wes the&s;e Romanes, who de&s;troyed Ieru&s;a|lem, more devote than the &s;tubborne Iewes.</P>
<P><HI>Pag.</HI> 33. <HI>Yow have heard of the deliverance and happyne&s;&s;e of the Iewes: I &s;hall acquaint yow now with their partakers.</HI> An&s;. It is now manife&s;t that the&s;e forenamed prophecies ar not of the earthly pro&s;peritie of the Iewes only, and we know certanly that the gentiles ar partakers with the Iewes; &s;o that the proof of this point is needle&s;&s;e, and neverthele&s;&s;e he filleth up &s;ame pages with prophecies to this purpo&s;e, and he &s;ayth <HI>Pag.</HI> 37. <HI>I know, that mo&s;t of the&s;e prophecies ar chi fly interpreted of the joyning toge|ther of the Iewes and gentiles in one Church, and richtly.</HI> An&s;. If they be chiefly and richthy interpreted &s;o, why &s;hould we not ac|quie&s;ce? &s;hall we goe about to interprete them unrichtly? that we<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> to put out our eyes, and deceive our &s;elves and others. <HI>Inst. Bot to &s;ay, that this is now fulfilled in the tyme of the &s;ub&s;titute gentiles vocation, is to overthrow what wes before affirmed&mdash;: 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 ca&s;t away, that they ar hardned, that God hes concluded them all in unbelieff, and throgh their fall &s;alvation is come to us, to provoke them to jealou&s;ie: and therfor it can not po&s;sibly be manteened, that the Iewes and gentiles ar as yet one &s;hiepfold.</HI> An&s;. The Apo&s;tle &s;ayth not, that all the Iewes are broken off, bot rather the contradictorie v. 1. and 5: nether &s;ayth he, that God hes &s;hutt up all the Iewes in unbelieff, that he micht have mercie upon all the Iewes: bot (as our former tran|&s;lation &s;ayth conforme to the original) God hes &s;hutt up all in unbelieff that he micht have mercie on all: wherunto aggrie the wordes of the &s;ame Apo&s;tle Gal. 3.22, The Scripture hes con|cluded all under &s;in, that the promi&s;e by faith in Ie&s;us Chri&s;t micht be given to them who believe. Here the Apo&s;tle is not &s;peaking of the Iewes only, bot generally both of Iewes and gentiles; and &s;o far mu&s;t his wordes be extended there too, &s;eing
<PB N="31" REF="20"> he is &s;peaking of them v. 30 and 31, and &s;o the meaning of v. 32 is, It wes the coun&s;ell of God to &s;uffer both Iewes and gentiles fall into unbelieff or di&s;obedience (as the word
<HI>Apeitheia</HI> lyk|wy&s;e importes, and the word &s;in teaches Gal. 3.) that he micht &s;ave all his elect both of Iewes and gentiles after one way, not by their workes, bot of his mercie only. And therfor I can not po&s;&s;ibly conceive, how a man of under&s;tanding, can bring or receive &s;uch a conclu&s;ion out of the&s;e wordes, as this, It can not po&s;&s;ibly be manteened, that the Iewes and gentiles ar as yet one &s;heepfold. For be&s;ides the fallacie of the con&s;equence, the con|clu&s;ion is contrarie to the expre&s;&s;e wordes of Scripture, e&s;peci|ally, Eph. 2.11. Remember, that yee being in time pa&s;t gentiles in the fle&s;h, who wer called uncircumci&s;ion by that which is called the circumci&s;ion in the fle&s;h made by handes,&mdash;bot now in Chri&s;t Ie&s;us yee who &s;omtymes wer farre off, ar made nigh by the blood of Chri&s;t: for he is our peace, who hes made both one, having broken doun the midle wall&mdash;for to make in him|&s;elf of twaine one new man. And who will denie, that the be|lievers now living among the gentiles ar members of the &s;ame bodie and church univer&s;al, wherof Abraham, Jacob, David, Ezekias, Paul and others ar members al&s;o? Now then, even now Iewes and gentiles ar one fold. <HI>In&s;t.</HI> 2. <HI>As for the&s;e, who wer converted at the fir&s;t preaching of the Go&s;pell, and at other times &s;ince, they ar bot the fir&s;t frutes and roote (as I may &s;ay) of the branches and lumpe, which &s;hall follow after them by a general conver&s;ion: and ther|for the calling of the&s;e can not be more accounted a conver&s;ion of the Iewes, than the calling of the gentiles, who wer gathered to the Church before Chri&s;ts nativitie, can be taken for the conver&s;ion of the gentiles, who wer (as tyme hes &s;hewen) bot the forerunners and pledge, &amp;c.</HI> An&s;. The&s;e who wer converted at the preaching of the Go&s;pell, howbeit they may be called the fir&s;tfrutes of the Go&s;pell preached &s;ince the incarnation of Chri&s;t, yet they can not be called the fir&s;tfrutes of the &s;heepfold, &s;eing the Patriarches ar the roote &amp; members of the &s;ame bodie of Chri&s;t, as they ar expre&s;&s;e|ly called Rom. 11.16. being conferred with v. 28, they ar beloved for the fathers &s;ake. Nixt ther is a va&s;t difference twixt the
<PB N="32" REF="21"> calling of the gentiles under the old Te&s;t, and the calling of the Iewes under the New: for verie few gentiles wer converted, even nothing in compari&s;on of the converted Iewes: and albeit not &s;o many 1000 have been converted as may be converted, yet that is no impediment of the union twixt the two people, which con&s;i&s;tes in the union of the church under the old and new Te&s;t. even albeit never a Iew wer converted. <HI>Inst.</HI> 3. <HI>And be&s;ides how the bringing of the Iewes out of all nationes upon hor&s;es and in litters and in charets and upon mules and upon mens &s;houlders; can bear any other bot a literal &s;en&s;e, or how the vail that is &s;pread over all nationes, can now be &s;ayd to be de&s;troyed, when as &s;o many of them runne a whooring after their own inventiones, I can not conceive. Yea unto this day (&s;ayth S. Paul of the Iewes in his tyme) when Mo&s;es is read, the vail is upon their heart; nevertheles when it &s;hall turne unto the Lord, the vail &s;halbe taken away 2 Cor. 3.15. bot we &s;ee not yet I&s;rael returned&mdash;and therfor the vail
<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">s not yet taken away.</HI> An&s;. Whither he can not or will not conceive, it may be douted: many 1000 have conceived both the&s;e: he gives no rea&s;oun of his douting in the former; and the cau&s;e 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 &s;en&s;e it &s;hall never be taken away, &s;eing the church on earth is alwayes a mixte com|panie) yet certanly it is taken away from the Iewes and all the nationes, towit, &s;o many of them as turne unto the Lord, which ar &s;o many as the &s;tarres of heaven, that is, innumerable to men: for the grace of God that bringes &s;alvation hes appeared unto all men Tit. 2,11, and God who hes commanded the licht to &s;hine out of darkne&s;&s;e,
<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">ath &s;hined in our hearts, to give the licht of the knowledge of the glorie of God in the face of Ie&s;us Chri&s;t: So writes a Iew unto the gentiles 2. Cor: 4.6. <HI>Inst.</HI> 4.
<HI>I know no rea&s;on, why we &s;hould give more credite to the metaphorical interpretation of the&s;e prophecies, than to the figurative expo&s;ition, which &s;ome pre&s;ume to put upon the&s;e wordes Zach. 12.10, although S. Iohn c. 19.37. hes alleged them as the only cau&s;e that our Saviours &s;ide wes peirced: of which fact doutle&s;&s;e ther had been no nece&s;&s;itie, if the prophecie wer not to be under&s;tood in a literal &s;en&s;e, &amp;c.</HI> An&s;. 1.
<PB N="33" REF="21"> He u&s;eth here Rhetorical termes, but certanly it can not be con|ceived by his wordes, whither he takes them properly or im|properly: bot we give no other interpretation of the prophe|cies than be literal, that is, chiefly intended, as he confe&s;&s;eth pag. 37.2. The Euangeli&s;t &s;hewes that prophecie of Zacharie to be properly fulfilled in that parte, that the &s;ides of our Saviour wer peirced, and no interpreter &s;ayth, that the re&s;t of that pro|phecie wes fulfilled at that in&s;tant: but we may ju&s;tly think, that many of them who con&s;ented unto his death, did mourne for that their fault; &s;eing our Saviour prayed unto his Father to forgive them, Luk. 23.34, and the &s;ame Euangeli&s;t beareth witnes, that they who had crucified him, wer at the preaching of Peter pricked in their heartes Act. 2.23.37. Wherby we con|ceive that that prophecie wes not fulfilled in the di&s;ciples, ne|ther in re&s;pect of the peircing his &s;ides, 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 &s;one: and the mourning wes great, when 3000 wer together pricked in their hearts. Now con&s;ider whi|ther this expo&s;ition be more con&s;onante unto the&s;e wordes of the Prophet, or that other, werby it is alledged, that all the Iewes who did not &s;ee him peirced, &s;hall after &s;o many hunder yeers mourne for their fathers cruel and malicious contriuance: the former is fulfilled in the &s;ame per&s;ones within the &s;pace of &s;e|ven or eicht weekes; and the other is not of the &s;ame per&s;ones, nether within the &s;pace of 1600 yeers, if at any tyme it &s;halbe verified. <HI>In&s;t.</HI> 5. <HI>It is &s;ayd there, They &s;hall mourne everie familie a part, and their wyfes apart.</HI> An&s;. It is &s;ayd v. 11. ther &s;halbe a great mourning in Ieru&s;alem, and v. 12, and the land &s;hall mourne, everie familie apart, &amp;c. wherby is intimated a di&s;tinction of the mourning in re&s;pect of place: and as thy did mourne at Ieru&s;alem publikly, &s;o we may ea&s;ily conceive that the&s;e who had re&s;orted at the&s;e publik fea&s;tes unto Ieru&s;alem, did lykwy&s;e mourne apart after their returning, and wer not contented with one dayes mourning (all factes that ar verie credible ar not
<PB N="34" REF="22"> written) And therfor as this prophecie doeth concerne the Iewes (bot not only; &s;eing even the gentiles may be &s;ayd to have peir|ced his &s;ides by their &s;ines meritoriou&s;ly, and to look on him by faith, and mourne for their guiltyne&s;&s;e, &amp;c.) and chiefly the per|&s;ones that crucified their Saviour; So doutle&s;&s;e it is great impu|dence to affirme, that the &s;ame Prophet c. 14.5 &amp; 9 ver&s;es &s;ayth, Chri&s;t &s;hall de&s;cend unto the Iewes to re&s;tore their kingdome, for ther is not one word of re&s;toring nor of the Iewes kingdome in the&s;e two ver&s;es.</P>
<P><HI>Pag.</HI> 40. <HI>And this much of the felicitie of that remnant of the na|tiones, who &s;hall out live the re&s;t at the Iewes returne: now a word or two of the alteration of the &s;en&s;itive and &s;en&s;ele&s;&s;e creatures at that time. E&s;a. 11.6, the Wolve &s;hall dwell with the Lambe, &amp;c. <GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">. 65, the Wolve and the Lambe &s;hall feed together, &amp;c. Wher we may ob&s;erve, agan&s;t &s;uch as understand by the&s;e expre&s;&s;iones, the effectes of preaching on the heartes of cruel mynded men, that they ar a part of the&s;e prophe|cies which concerne the Iewi&s;h deliverance; and therfor can have no re|lation to the calling of the gentiles.</HI> An&s;. As we have nothing as yet of the felicitie of the nationes at that imagined time; &s;o the&s;e en|&s;uing prophecies make nothing to that purpo&s;e, for in E&s;a. 11.10 immediatly after the forecited wordes it is &s;ayd, In that day ther &s;halbe a root of Ie&s;&s;e, which &s;hall &s;tand up for an en&s;igne of the people: to it &s;hall the gentiles &s;eek, &amp;c. Marke 1, he &s;ayth, In that day: &s;o he conioyneth the preceding and follow|ing thinges in to the &s;ame time. 2. he &s;peakes expre&s;&s;ely of the calling of the gentiles, as it is al&s;o cited Rom.
15.12. 3. in the wordes preceding v. 1. he &s;peakes of the fir&s;t coming of Chri&s;t; a rod &s;hall come furth out of the &s;temme of Je&s;&s;e, and a branche &s;hall grow out of his rooles. 4. in the wordes fol|lowing that te&s;timonie, he &s;peakes of the calling of the Iewes and gentiles together, as wes exponed before. And therfor this Prophecie concerneth not the Jewi&s;h Monarchie, and the&s;e wordes may be better exponed allegorically than properly. <HI>Inst. Is ther no destruction in all the Chri&s;tian world, that we &s;hould flatter our &s;elves with &s;uch vaine fancies? or rather when wes their none? &amp;c.</HI> An&s;. Albeit this Author will not give glorie
<PB N="35" REF="22"> unto God in fulfilling his promi&s;es, yet we &s;ee, that others at not &s;o ingrate: as Act. 9.31, then hade the Churches re&s;t throgh|out all Iudea and Galile and Sama<GAP DESC="illegible" RESP="OXF" EXTENT="1+ letters">a: and in other tymes we find, that the Chri&s;tianes hade their halcyonian dayes twixt the&s;e ten great per&s;ecutiones, and afterwards in the dayes of Chri&s;tian Emperoures and godly Kinges. 2. Nether doe the Prophetes or Revelation &s;peaking of the&s;e tymes &s;ay, Ther &s;hall never be hurt, nor &s;hall ever man de&s;troy ane another: bot ra|ther the propertie of the Church in this world is to be militante, and nevertheles Wolves and Lyones for&s;ake their cruelty in the per&s;one of many convertes. And therfor the&s;e hyperbolical complaintes micht weel been &s;pared. 3. It does puzle the Au|thour, that E&s;aie &s;ayth c. 11.9, For the earth &s;halbe full of the knowledge of the Lord: and therfor he fancieth a private con|ceit for exponing the&s;e wordes, of which he gives no rea&s;oun: bot we have given &s;ufficient rea&s;ounes for the allegoricall inter|pretation, which is confirmed by the&s;e wordes, towit, that the aboundance of the knowledge of the Lord is the cau&s;e, why wicked men leave their wickedne&s;&s;e, and adjoyne them&s;elves unto the meek of the earth: as our Saviour &s;ayth Mat. 10.16. I &s;end yow as Sheep among Wolves. Of whom certanly many becam &s;heep of Chri&s;ts folde, which is a more proper effect of knowledge than the changing of bea&s;tes affectiones.</P>
<P><HI>Pag.</HI> 41. <HI>By which &s;en&s;e I am &s;ure, that pa&s;&s;age of Sa. Paul Rom. 8.21. is &s;o wel explained, &amp;c.</HI> An&s;. The trueth of God needeth not the boul&s;tering of mans devi&s;es. 2. the Apo&s;tle is &s;peaking there of the final deliverance of the creature from the bondage of corruption: which is not cleared by that cohabitation of bea&s;tes, unle&s;&s;e we will contente with a &s;mal portion of deli|verance for the general deliverance of the creature: which kind of contentment the&s;e Authoures will not acknowledge in the accompli&s;hment of the promi&s;es, no, no<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> in a fuller mea&s;ure. The Authour collecteth nothing particularly from that text of E&s;a. 65.25. nether is ther any word there of the Iewi&s;h Monarchie; and &s;eing it bes the &s;ame allegorie with that former c. 11, we goe foroward.</P>
<P><PB N="36" REF="23"> <HI>Pag.</HI> 42. <HI>Another prophecie touching the renewed e&s;tate of the creatures is to be &s;een E&s;a. 30.23, Then &s;hall he give the raine of thy &s;eed, that thou &s;hall &s;owe the ground withall.</HI> An&s;. Here he &s;hewes no argument for his purpo&s;e, bot gives a buze for reconciling the 26 ver&s;e with c. 60.19: bot all this travel micht been &s;aved, if he had con&s;idered, that E&s;aie in c. 30. hes a particulare war|ning for the Iewes in his own time: he &s;peakes 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 mid&s;t he foretelleth the mercies of God on them, and la&s;tly a&s;&s;ureth them of the de&s;truction of their ene|mies the A&s;&s;yrianes by name: all which wer accompli&s;hed in his own tyme; as we may find in c. 37. and for the&s;e cau&s;es nothing in that 30 chap, can make for the re&s;tauration of the creatures at that imagined monarchie. <HI>In&s;t. It is more lykly to be &s;o here, becau&s;e the happyne&s;&s;e which the Iewes &s;hall then be made
<GAP DESC="illegible" RESP="OXF" EXTENT="1+ letters">eives of, &s;hall never again be interrupted by any mi&s;erie: for the ran&s;oned of the Lord &s;hall returne, and come to Zion with &s;onges and everlasting joy upon their heades, they &s;hall obtain joy and gladne&s;&s;e, and &s;orrow and &s;ighing &s;hall flee away, E&s;a. 35.10. And le&s;t we &s;hould conceive, that the judge|ment of the dead (plainly de&s;cribed Rev. 20 11.12.) &s;hall either &s;u&s;pend or di&s;turbe this joy, Saint Paul 1 Cor. 6. hes told us, that the &s;aintes &s;hall judge the world, that is, the wicked men that have been their oppr<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">&s;&s;oures, and judge the angels, that is, the evil &s;pirits, that have been their tempters: and therfor &s;hall not be thru&s;t doun to the bar amongst them, bot advanced to the bench agan&s;t them: An addition doutle&s;&s;e to their happyne&s;&s;e, and no abatement of it.</HI> Au&s;. Some word of that E&s;a. 35.10 mu&s;t be taken in another than the pro|per &s;ignification: for if the word Zion be not taken for the Chri&s;tian church, bot for that hill within Ieru&s;alem, and the word Returne be meaned of bodily returning of the Iewes, the wordes of everla&s;ting joy (being taken for worldly joy) contra|dictes the tenete of the thou&s;and yeers monarchie, which &s;hall end with an in&s;urrection of the gentiles agan&s;t the Iewes: but if the redeemed of the Lord be exponed for the faithfull, whom Chri&s;t our Lord hes redeemed with his bloud, and their re|turning
<PB N="37" REF="23"> and coming to Zion, be their repenting, and joyning to the &s;ocietie of the &s;aintes, then the everla&s;ting joy is cleare by the wordes of our Saviour Ioh. 16.22, yee now have &s;orow, bot I will &s;ee yow again, and your heart &s;hall rejoyce, and your joy &s;hall no man take from yow. And as the judgement is unque|&s;tionable, &s;o it is ju&s;tly douted, whither the Apo&s;tle meaneth the Iewes 1 Cor. 6.2.3. &s;eing our Saviour &s;ayth Mat. 19.28, Yee who have followed mee in the regeneration, when the &s;one of man &s;hall &s;ite on the throne of his glorie &s;hall &s;ite upon 12 thrones, judging the 12 tribes of I&s;rael, Wher the 12 tribes ar not jud|ges, but the judged. Bot certanly he meaneth not of their jud|ging in the temporal monarchie, &s;eing the angels &s;hall not be judged before the univer&s;all judgement: and the Apo&s;tle &s;ayth, how much more thinges appertaining unto this lyfe? wherby it appeares, that in the fir&s;t part of the ver&s;e he under&s;tandes a judgement not in this lyff. And in both re&s;pectes the&s;e wordes of the Apo&s;tle ar a diminution doutle&s;&s;e unto that imagined monarchie.</P>
<P>Pag. 44, is a prote&s;tation of God out of Ier. 31.35, and a com|plaint of I&s;rael in Mic. 7.8. An&s;. We acknowledge both in their own &s;en&s;e and trueth; bot nothing is in them, nor collected out of them for proof of this purpo&s;e.</P>
<P><HI>Pag.</HI> 45. <HI>And &s;o I pa&s;&s;e from the thing to be re&s;tored, which is the kingdom of I&s;rael, to the per&s;one by whom it is to be re&s;tored, which is Chri&s;t the Lord at his nixt appearing.</HI> An&s;. If the temporal king|dom of the Iewes could be demon&s;tred out of the Scriptures, the que&s;tion anent the king micht more ea&s;ily be re&s;olued: and neverthele&s;&s;e the&s;e few Millenaries can not aggrie concerning the per&s;on of their king: for Mr. Matoun thinkes, that Chri&s;t &s;hall continow vi&s;ible king of this kingdome, and M. Archer thinkes, that Chri&s;t &s;hall re&s;tore the kingdome unto the Iewes, and returne into the heavens till the
1000 yeers be expired, and in the mean time the Iewes &s;halbe kinges. Till the&s;e two que|&s;tiones be decided, we micht &s;uper&s;ide, and nevertheles let us hear what they can &s;ay for a temporarie kingdome of Chri&s;t whither over Jewes and gentiles. <HI>Pag. ead. That our Mediatour
<PB N="38" REF="24"> Phath undergone the offices of a prie&s;t and prophet, the go&s;pel is our wit|ne&s;&s;e bot con&s;idering that the Iewes ar yet to receive a&s;kingdome, a king|iome in which they &s;hal hold them captives who&s;e captives they ar, and
<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">n which peace and richteou&s;ne&s;&s;e &s;hall floori&s;h I&s;a. 14.1.13. con&s;idering this we may ju&s;tly dout, whither our Saviour hath as yet executed the office of a king: and &s;o much the rather, becau&s;e 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 &s;uffered in the other: and though it can not be denied, that he hath alreadie &s;poiled principalities and powers (that is, the evil &s;pirites) and hes made a &s;hew of them openly, triumphing over them in his cro&s;&s;e, nor that he is a&s;cended 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 &s;aintes and holy angels) and
<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">s &s;et doun at the richt hand of the throne of God, &s;o that he is able
<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">o &s;ubdue all thinges unto him&s;elf. Yet that he doeth not now reigne in that kingdome, which he &s;hall governe as man, and con&s;equently in that of which he prophetes &s;peake, his own wordes in Rev 3 21. doe clearly prove, To him that overcomes (&s;ayth he) will I grant to &s;ite wit mee in my throne, even as I al&s;o overcame, and am &s;et 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, be|cau&s;e the place, wher he now &s;ittes, is the Fathers throne, a throne in which he hes no proper intere&s;t, bot as God.</HI> An&s;. He grantes, that Chri&s;t 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 di&s;aggrie in two particu|lares, 1. that the Prophetes have &s;poken of &s;uch a kingdome. This remaineth as yet to be proved. 2. that he &s;ittes on a throne in heaven as man. If the&s;e wordes as man be under&s;tood accor|ding to the Logical acceptation, it may be granted: for what aggrieth unto any man as man, belongeth unto all man, and in|deed it belongeth not unto all men to &s;ite on the throne of Ma|je&s;tie: And nevertheles Chri&s;t &s;ittes at the richt hand of the Fa|ther as God-man or Mediatour; and in this &s;en&s;e we denie
<PB N="39" REF="24"> this a&s;&s;ertion, as (it &s;eemes) this Authour takes it. And in this &s;en&s;e con&s;ider his con&s;iderationes: wherof the fir&s;t is, <HI>that the Iewes ar yet to receive a kingdome, in which they &s;hall hold them captives, who&s;e captives they ar.</HI> An&s;. Here a little change of a little word makes a great difference: for the text &s;ayth, Who&s;e captives they wer, and now they &s;ay, They ar. The Prophet is &s;peaking by name of the A&s;&s;yrianes, who&s;e Monarchie is now de&s;troyed, and the Interpreters &s;hew the accompli&s;hment of that prophecie according to the Prophets meaning: bot that prophecie &s;peakes not of them, who&s;e captives the Iewes now ar: nether know wee who&s;e captives they ar, &s;eing they live as free &s;ubjectes wher&s;oever they live. <HI>Con&s;ider.</HI> 2.
<HI>He took our nature on him as weel to performe his Kingly office amongst us, as either his Prie&s;tly or Propheticall: the glorie of this being,</HI> &amp;c. An&s;. It is manife&s;t, that he reigneth in us, &s;eing the faithfull can &s;ay with the Apo&s;tle Gal. 2.20. the lyfe which now I live, I live by faith in the Sone of God, and, Chri&s;t lives in mee: bot that the glorie of an earthly kingdome is the reward of his contempt and torment we can not think, &s;eing &s;uch a glorie is not an&s;werable unto his &s;ufferinges, who being equal with God made him&s;elf of no reputation, and humbled him&s;elf even to the death of the cro&s;&s;e. Wherfor his reward is not differed &s;o 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 &s;et before him endured the cro&s;se and is &s;et down at the richt hand of the throne of God, Heb. 12,2, which is a greater honour than of an earthly throne. <HI>Con&s;id.</HI> 3. <HI>His own wordes doe clearly prove it, Rev. 3.21.</HI> An&s;. Can any man &s;ee in the&s;e wordes any thing for an earthly kingdome? for albeit the throne of the Father &amp; the thro|ne of our Saviour wer diver&s;e, yet may they not both be in hea|ven? <HI>Con&s;.</HI> 4. <HI>That which he calleth his own throne he hes not yet recei|red Heb. 2.8, &amp; 10.12.13.</HI> An&s;. The wordes Heb. 2,8 ar, Thow ha&s;t put all things under his feet: for in that he put all thing in &s;ubje|ction under him, he left nothing that is not put under him, but we &s;ee not yet all thing put under him. Here is a twofold univer|&s;alitie, al thing is put under him, &amp;, nothing is not put under him.
<PB N="40" REF="25"> What more wold yee have? <HI>The la&s;t wordes &s;ay, all thing is put under him.</HI> If the la&s;t wordes &s;ay &s;o, they mu&s;t be contrarie to the former wordes: bot the wordes ar, Wee &s;ee not all thing put under him: nether is the word Receive there, which is the point in hand. Now the&s;e two ar far different, Wee &s;ee not all thing put under him, and, he hes not received all thing to be under him. So this text in &s;tead of proof convinceth the fooli&s;h Tenete. It may be, this is more clear in c.
10.12.13, wher it is &s;ayd, He &s;ate down on the richt hand of God (There the hight of glorie) expecting from hencefurth till his enemies be made his foote&s;toole. What is here for an earthly throne or another throne? his enemies ar made &s;ubject unto him, even his greate&s;t enemies, as it is granted before: but &s;o long as this world con|tinowes, new enemies &s;halbe ari&s;ing, and can he not &s;ubdue them, as he hes done others, unle&s;&s;e he erect and &s;ite on an earthly throne? <HI>Con&s;i.</HI> 5. <HI>Seing he &s;ittes 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, becau&s;e in one kingdome ther can be but one throne; and not the time, for then he &s;hould &s;ite on his own throne, which now he doeth not.</HI> An&s;. If this be not to deceive with wordes, I knowe not what it is to deceive. One and the &s;ame 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 &s;ayth gene|rally Ioh. 17.10, all my thinges ar thyne, and all thyne ar myne: and &s;o both partes of the proof fall to the ground: in one king|dome is bot one throne, and that throne belongeth unto the Fa|ther and unto the Sone, and now he &s;ites on his own throne, as it is &s;ayd expre&s;&s;ely 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. <HI>Con&s;i.</HI> 6. <HI>He has a throne which belongeth unto him as man, and to the throne of the Father he hes no proper intere&s;te, bot as God.</HI> An&s;. Shew then any text that &s;peakes of his two thrones: yea if he have or &s;hall have any throne as man, and not as God, it mu&s;t be given unto him: bot it is uow given unto him to &s;ite on his Fathers throne, and his given throne is the throne of his Father. <HI>In&s;t. The rea&s;oun of it
<PB N="41" REF="25"> (as is intimated in the fir&s;t wordes) is becau&s;e the tyme in which all that &s;hall overcome is to be called, is not yet at an end, and this al&s;o the an&s;wer, which wes made unto the &s;oules under the altare (which cried for vengeance again&s;t their per&s;ecutiones) does fully confirme: for it wes &s;ayd unto them, they &s;hould re&s;t yet for a litle &s;ea&s;oun untill their fellow-&s;ervantes al&s;o and their brethren, that &s;hould be killed as they wer, &s;hould be fulfilled Rev. 6.11, and when this is done Rev. 11.15. then &s;hall Chri&s;t &s;ite on his throne, an they that overcome &s;hall &s;ite with him: for he that overcomes and keepes, &amp;c. Rev. 2.26.</HI> An&s;. The force of this rea&s;eon is, Chri&s;t &s;hall not be a king till all his &s;ub|jectes be called and overcome, bot his &s;ubjectes ar not all yet called: which forme is alyk with this, Ferdinand &s;hall not be Emperour till all his &s;ubjectes be borne and be victorious, wher as &s;ome of his &s;ubjectes ar coming dayly into the world, and (it may be) moe of them ar dayly departing. This is a ridiculous rea&s;oun, and &s;o is the other. 2. Nether does that prayer of the &s;aintes mak mention of his earthly kingdome, bot of &s;ubduing or revenging their enemies, which &s;halbe without an earthly Mo|narchie, towit, by puni&s;hing them in hell. 3. That text Rev. 11.15 &s;peakes not of a proper kingdom of Chri&s;t, (and farle&s;&s;e of an earthly kingdome) bot of the kingdome of our Lord and his Chri&s;t: if it had been &s;ayd, Of our Lord and Chri&s;t, or, of our Lord Chri&s;t, if micht be thought to be the proper kingdome of Chri&s;t which he as man governes or &s;hall governe: bot when it is &s;ayd, Of our Lord and of his Chri&s;t, we &s;ee a di&s;tinction of per&s;ones, 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. <HI>In&s;t.</HI> 2. <HI>The lyke encouragement he gave al&s;o to his di&s;ciples before his pa&s;&s;ion; Yee ar they (&s;ayd he) who have continowed with mee in my tentationes, therfor I appointe unto yow a kingdome, &amp;c. Luk
22.28.</HI> An&s;. It micht been more for his purpo&s;e to have conceiled this text, which makes the 12 tribes of I&s;rael the per&s;ones judged: and all the textes quoted on the margine &s;peak of the kingdom of God, excep that of Luk
24.42,43. wher is mention of no kingdome, but of eating and drinking after
<PB N="42" REF="26"> Chri&s;ts re&s;urrection: and if that be the kingdome, wherof our Saviour &s;peakes c. 22.29, that kingdom is come alreadie.
<HI>In&s;t.</HI> 3. <HI>I know tho&s;e wordes ar taken by interpreters for a metaphoricall ex|pre&s;&s;ion of tho&s;e joyes, which he &s;hall receive in heaven: bot it is a cur|rent axiome in our &s;chooles, Non e&s;&s;e &agrave; litera &s;eu propria Scriptura &s;iguificatione recedendum, ni&s;i aliqua nece&s;&s;itas cogat, &amp; Scripturae ve|ritas in ip&s;a litera periclitari videtur.</HI> An&s;. It may be douted, whi|ther this Authour hes been bred in &s;chooles, or what he calleth our &s;chooles, &s;eing he &s;o abu&s;eth rhetorical termes (as literal &s;en&s;e for proper &s;en&s;e; metaphorical &s;en&s;e contradi&s;tingui&s;hed to figurative &s;en&s;e) and keepes no logical canones in his argu|ing, and I think, he did never learne &s;uch interpretation of Scripture in any approved &s;choole. As for this rule, he may &s;ee pattly by that is &s;ayd, and &s;hall &s;ee more heerafter, that the&s;e wordes can not be under&s;tood of an earthly kingdome: nether doe the&s;e forecited Scriptures compell us (as he boldly &s;ayth) to &s;tick unto the earthly &s;enfe of this text in hand. <HI>In&s;t.</HI> 4. <HI>For be&s;i|des that ther is litle analogie and re&s;emblance betwixt a perpetual pray&s;ing and wor&s;hipping God, and the bu&s;ine&s;&s;e of a politike governe|ment here &s;poken of; be&s;ides this (I &s;ay) we ar alreadie informed that though out Saviour be now in heaven, yet he &s;ites not there on his own throne, and con&s;equently is not yet in the kingdome, which the Father hes appointed him.</HI> An&s;. What impudence is here! doeth not Da|vid &s;ay P&s;al. 16.11, In thy pre&s;ence is the fulne&s;&s;e of joy: at thy richt hand ar plea&s;ures for evermore? and P&s;al. 17.15, I &s;halbe &s;atisfyed, when I awake with thy lykne&s;&s;e, and P&s;al. 36.8, they &s;halbe aboundantly &s;atisfyed with the fulne&s;&s;e of thy hou&s;e, and thow &s;hall make them drink of the river of thy plea&s;ures. The&s;e and many moe ar &s;poken of the joyes in heaven by re&s;emblance with earthly kingdomes. And we have alreadie &s;hewed that he hes been mi&s;informed (or mi&s;informeth) of another throne and another kingdome.
<HI>Inst.</HI> 5. <HI>It is plaine from S. Paul 1 Cor. 15.22, that it &s;hall not bee there after the judgement of the dead: his wordes ar the&s;e, as in Adam all die, even &s;o in Christ &s;hall all be made alive: bot everie man in his order: Chri&s;t the fir&s;t frutes, afterwards they that ar Chri&s;ts at his coming. And on the margine he addeth, They that ar Chri&s;ts, If ther wer not to be &s;ome di&s;tance of time betwixt the re&s;urre|ction
<PB N="43" REF="26"> of the&s;e and other men, it had been as ca&s;ie for the Apo&s;tle to have &s;ayd, They that ar dead, or, all that ar in the grave.</HI> An&s;. 1. Whither the Apo&s;tle micht have &s;ayd &s;o, or &s;o: can any man gather nece&s;|&s;arily out of the&s;e wordes &s;o great a di&s;tance of time betwixt the re&s;urrection of the godly and of the ungodly? Here the Apo&s;tle nameth the godly, &amp; not the ungodly, not importing any notable di&s;tance of time; but becau&s;e he had &s;ayd v. 22. In Chri&s;t all &s;halbe made alive: which wordes can not be properly and univocally meaned of the ungodly, who&s;e ri&s;ing &s;halbe for the acco~pli&s;hment of their &s;econd death; therfor here v. 23, he ju&s;tly omittes the mention of the ungodly, and &s;peakes of the godly, as al&s;o he does 1 The&s;&s;. 4.16.17: wher we find expre&s;&s;ely an order among the godly, &s;aying, The dead in Chri&s;t &s;hal ry&s;e fir&s;t, &amp; then we who ar alive and remaine &s;halbe caught up together with them in the cloudes, to meet the Lord in the aire. The Apo&s;tle in both textes &s;peakes of the &s;ame coming of Chri&s;t, (as this Authour acknow|ledges &amp; applieth the wordes to the &s;ame purpo&s;e p. 50) as none will &s;ay, that ther &s;halbe any notable prioritie in tyme twixt the one and the other &s;orte meeting Chri&s;t; &s;o and far le&s;&s;e doe the&s;e wordes &s;peaking only of them that ar in Chri&s;t, importe two re|&s;urrectiones different the one from the other the &s;pace of 1000 yeers. Yea and the Apo&s;tle &s;aying, that we &s;halbe caught up and meet the Lord in the aire, and &s;o &s;halbe ever with him; how can any imagine that we &s;hal come doun again from the aire to abide &s;o long a &s;pace on the earth: and therfor he &s;peakes there of the general re&s;urrection, when they who ar in Chri&s;t &s;halbe ever with him, not in a temporal but everla&s;ting glorie. And &s;eing the Apo&s;tie &s;peakes both there and heer of the &s;ame re&s;urrection, certanly he &s;peakes not here of a re&s;urtection before that time of the general judgement. 2. page 49 after the wordes of Paul, at his coming; Mr Matoun in&s;erteth, <HI>and not the Martyres only.</HI> Why in&s;erteth he the&s;e wordes? doeth any (who denyeth this earthly monarchie) &s;ay, that the Martyres and no moe &s;hall come with Chri&s;t? no, but &s;ome Millenaries &s;ay &s;o? &amp; here he wold marke a word agan&s;t them. Be it &s;o, 3 he wre&s;teth the wordes thus; <HI>Then comes the end (what pre&s;ently after his coming? no bot) when he hath de|livered up the kingdome to God, even the Father: &amp; when &s;hal that bee,
<PB N="44" REF="27"> when he &s;hall have put doun all rule and authoritie and power, &amp;c.</HI> Here in &s;tead of explication is a verie contradiction of the texte by in&s;erting a negative, and conueying it clo&s;ely 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 &s;ee by the di|ver&s;e characters in the tran&s;lation, and it may al&s;weel be rende|red Then or at that tyme is the end, when he &s;hall have delivered up, &amp;c. &s;o that the verie tyme when he &s;hall deliver the kingdo|me, is when they who ar Chri&s;ts &s;hall ri&s;e at his coming: and therfor ther &s;halbe no notable di&s;tance of time twixt the re&s;ur|rection and the general judgement and con&s;equently the&s;e wor|des of Paul doe clearly prove, that the reigne of Chri&s;t as God|man doeth not beginne after his nixt coming, nor can (without contradiction unto the Apo&s;tle) any notable &s;pace of time be be|twixt his nixt coming and the la&s;t &s;ubduing of all thinges. The 25 ver&s;e proveth the &s;ame: for when it is &s;ayd, For he mu&s;t rei|gne till he hes put all his enemies under his feet; therby is tea|ched (more clearly in the original language) that now he rei|gueth and continewes reigning, and con&s;equently he is not to beginne his reigne, (even as it is &s;ayd Heb. 2.8. Thou ha&s;t put all thing under his feet) and when they who ar in Chri&s;t &s;halbe made alive, death the la&s;t enemie &s;halbe de&s;troyed, and then is the end of admini&s;tration. <HI>In&s;t.</HI> 6. <HI>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 per&s;ecution for richteou&s;ne&s;&s;e.</HI> An&s;. What God by his word and experience hes conjoined, let no man call irreconciliable: for he &s;ayth P&s;a. 110.2. reigne thow in the mid&s;t of thy enemies: and Rom. 8.37. in all the&s;e thinges (that is in the mid&s;t of our &s;uf|feringes) we ar more than conqueroures. So that when the ene|mies doe rage and per&s;ecute, even then doeth Chri&s;t reigne, and the godly ar kinges, or if there be any title more tran&s;cen|dent. In&s;t. 7. And &s;hall not their bodies a&s;weell reigne with Chri&s;t, as their &s;oules? bot the&s;e (we knowe) ar and &s;halbe yet captives to the grave. An&s;. When Chri&s;t &s;hall come, the la&s;t ene|mie &s;halbe de&s;troyed, and the bodies (and not the &s;oules, which
<PB N="45" REF="27"> die not) &s;halbe made alive, and both &s;halbe with him for ever. <HI>In&s;t.</HI> 8. <HI>Ar the &s;aintes that &s;halbe found alive at Chri&s;ts coming, ex|emted from his coming? for if he &s;hould reigne then, and then give up his kingdome to his Father, they ar exempted.</HI> An&s;. He is king till then, and governeth all who ar and &s;halbe; and when he &s;hall come, they who &s;halbe found alive, &s;halbe caught up to meet him. And becau&s;e the clearing of this point may &s;erve for clea|ring the whol mater, I adde by way of explication; As the &s;in of Adam wes committed agan&s;t God the Father, and his revolting or apo&s;ta&s;ie wes a diminution of the Fathers kingdome, &s;o the bringing of the faithfull into his obedience is the rendring of that kingdome. It is true, the offence wes agan&s;t the Sone and H. Spirit; bot the work of creation being the work of the Father in a &s;pecial manner (as it is intimate in the Creede) the &s;in wes directly agan&s;t the fir&s;t per&s;one: When obedience wes not gi|ven, the Father micht have execute his ju&s;tice on the offendres, as he did on the Angeles. Now as when a part of an earthly king|dome rebelleth agan&s;t the king directly, and indirectly agan&s;t his &s;one as a friend and heir of his fathers croon: the &s;one may undertake to regaine the rebelles unto his father, and the father may be weel plea&s;ed to committe unto his &s;one that parte of the kingdome for that effect with full power: which the &s;one ac|ceptes, and reigneth and prevailes powerfully, &s;o that, albeit the archtraitour gane&s;tand in malice to the honour of the king and his &s;one, 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 &s;o many as it plea&s;ed him, and be&s;eeches men to be reconciled with the king of heaven and earth, &s;hew|ing that he hes appea&s;ed 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 &s;hewes that ther is a tyme determined fot receiving men into grace again; &s;o that if that time &s;hall expire, ther is no more grace to be &s;he wed unto any: Satan envyeth the glorie of God and mans reconciliation and therfor oppo&s;eth by deceiving &s;ome, and vexing others who hearken unto the word of reconciliation: neverthele&s;&s;e Chri&s;t
<PB N="46" REF="28"> prevaileth by his preaching, &s;o that a great many repente and crave mercie, and others not: when the determined time comes, the&s;e who have been received into mercie ar pre|&s;ented unto God the Father, and as if they had not rebelled, he acceptes them into his kingdome: when the Sone &s;ayth, Here I am and the&s;e whom I have brought into acknowledge ment of their offen&s;es; I have &s;atisfyed Ju&s;tice for them, Thou O Fa|ther ha&s;t thy own &s;ubjectes, and let them have the kingdome prepared for them; The Father will not &s;ay, 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 re|ceives them into the inheritance re&s;erved for them in the heavens.</P>
<P><HI>Pag.</HI> 50. <HI>Of this kingdome al&s;o &s;peakes Sa. Peter Act. 3.19.20.21. Wher if by the time of refre&s;hing 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 &s;ubjection to them; then it is evident that Christs coming at this time, &s;halbe to accompli&s;h this thing to I&s;rael, and con&s;equently to receive his appointed kingdome: bot that the&s;e wordes can have no other meaning, a &s;mall acquaintance with the Prophetes will informe yow: who as they &s;peak of nothing more, &s;o they have nothing which can be applied to our Saviours &s;econd coming, as a confortable effect &s;o generally fore&s;hewne, but this.</HI> An&s;. I am &s;ure, No man can imagine, that the&s;e wordes in them&s;elves im|porte, that our Saviour &s;hall reigne among the Iewes as an earth|ly monarch: which is the pointe pag.
45, and therfor this, if by the time, &amp;c. is as if one wold &s;ay, If I be a king, I am a king. 2. that the Prophetes have another meaning, may be &s;een by all the Interpreters, and partly by that is &s;ayd here. 3. it is a won|der, if any Iew will &s;ay, that the Prophetes &s;peak of nothing more: for if his meaning be, They &s;peak not more of any other thing, it is que&s;tion able &s;eing ther is much &s;poken of Gods preceptes: Bot if he doe meane (as it &s;eemes) that they &s;peak 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
<PB N="47" REF="28"> is mention of the great Prince, of great trouble even to the time of deliverance, and then awaking of &s;ome (not for a &s;pace of time, bot) to everla&s;ting lyfe, and of others (at the &s;ame time) unto &s;hame and everla&s;ting contempt. And is not this a more confortable effect for&s;hewn generally unto everie one, that &s;halbe found written in the book? Now the cau&s;e, why the Prophetes write &s;o much of Ieru&s;alem and that king|dome to be re&s;tored, wes, that the godly hearing of the de|&s;truction of that kingdome, did greatly fear, that that com|munwealth &s;hould never be re&s;tored, wherin Chri&s;t our Sa|viour wes to be borne and performe the work of redemption: we may ju&s;tly think, that their fear wes not &s;o much the wante of bodily libertie, as the not coming of our Saviour: and therfor the Prophetes in&s;i&s;t much upon that pointe for the con|fort of the godly, that how&s;oever that kingdome &s;halbe ruined, yet it &s;halbe re&s;tored, and all nationes &s;hall by the preaching of Jewes come into the obedience of Chri&s;t, and &s;o receive lawes from the Jewes, as being captives unto them, who&s;e captives they micht be for a time. Bot to imagine that the faithfull did expect, and the Prophetes did &s;peak of no other thing, bot this earthly Monarchie, is too gro&s;&s;e, and directly contradicting the Apo&s;tles bearing another te&s;timonie of them, Hebr. 11.16, they de&s;ire a better countrey, that is, heaven: and 1 Pet. 1.9.10, receiving the end of your faith, even the &s;alvation of your &s;oules, of which &s;alvation the Prophetes have enquired and &s;earched diligently, who prophecied of the grace that &s;hould come unto yow, &amp;c.</P>
<P><HI>Pag. eadem. And here vve may call to minde our Saviours vvordes to Iames and Iohn, vvhon they requeste that one micht &s;ite on his richt hand, &amp;c.</HI> An&s;. We may call to minde too his wordes, Yee knowe not, what yee ask, Math. 20.22, and the wordes of the Euangeli&s;t, ver&s;. 24. when the ten heard it, they were moved with indignation again&s;t the Brethren. VVhich wordes &s;hevv, that howbeit Chri&s;t had &s;poken of his Kingdome, yet at that tyme James
<PB N="48" REF="29"> and Iohn wer both ignoraut and ambitious.
<HI>In&s;t. 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, unle&s;&s;e we will grant, that other men &s;halbe as highly e xalted, as our Saviour is.</HI> An&s;. 1. Albeit never one &s;hall &s;ite on his richt hand nor his left, yet nothing in the&s;e wordes is for this purpo&s;e, &s;eing he &s;ayth not there, that any &s;hall &s;ite, bot only, To &s;ite on my richt hand&mdash;is not myne to give. 2. Mat. 19.28. he &s;peakes of &s;itting on the throne of his glorie (which mu&s;t be in heaven, &s;eing he &s;pea|kes ab&s;olutely, his glorie, and his glorie is greater in heaven, than can be on an earthly throne) and he &s;ayth unto his di&s;ciples, When he &s;hall &s;ite on that throne, yee who have followed mee in the regeneration, &s;hall &s;ite upon 12 thrones: And may not &s;ome of the&s;e thrones be on his richt hand, and &s;ome on his left hand? I enquire not now, what the&s;e thrones may bee, bot there yee &s;ee multitude of thrones in glorie, as kinges in their State may have thrones for their greatell. Peeres. <HI>In&s;t.</HI> 2. <HI>To &s;ite on a throne is to &s;ite at the richt of God: which is a prerogative peculiar to the Sone alone, which the chiefe&s;t of the angeles never enjoyed: for to which of the angels &s;ayd he at any tyme, Site on my richt hand?</HI> An&s;. Chri&s;t &s;itting on a throne &s;ites on the richt hand of God: bot to &s;peak ab&s;olutely, To &s;ite on a throne in heaven, is not to &s;ire on the richt hand of God, no more than any Prince is advanced to the richt hand of a king, albeit he &s;ite on a throne, and inferiour to the king and his elde&s;t &s;one.</P>
<P><HI>Pag.</HI> 51. <HI>The Apo&s;tles wordes 2 Tim. 4.1, may not be forgotten, I charge thee before God and the Lord Ie&s;us Chri&s;t, who &s;hall judge the quick and the dead at his appearing and his kingdome. Why &s;hould Chri&s;ts appearing and kingdome be joyned together; yea why &s;hould his kingdome be added as the end of his appearing, unle&s;&s;e both wer to contemporale? unle&s;&s;e his kingdome wer to beginne at his appearing, and not before it?</HI> An&s;. The mentioning of the&s;e two together and in that order doeth no more importe &s;uch a beginning, than the end of glorie is the beginning of vertue, becau&s;e the Apo&s;tle &s;ayth in the &s;ame order, he hes called us unto glorie and vertue 2 Pet. 1.3: howbeit glorie be named before vertue, glorie is
<PB N="49" REF="29"> after vertue. <HI>Pag. ead. And in my &s;eeming that prophetical image Dan. 2.31, which repre&s;enteth both the orderly &s;ucce&s;&s;ion and diver&s;e condition of all the then following kingdomes of this world, unto the kingdome of Chri&s;t (&s;hadowed there unto us by the &s;tone that wes cut out without handes) doeth give good licht unto this of Saint Paul: for in what maner the&s;e kingdomes have &s;ucceeded each other, in lyk maner is the kingdome of Chri&s;t to &s;ucceed them, as appeares by the &s;ame phra&s;e of &s;peach, which is attributed as well to the &s;etting up of this kingdome, as to any of them, towit, that it &s;hall break in peeces and con&s;ume all the&s;e kingdomes.</HI> An&s;. In the &s;eeming of many milli|ones that image doeth not &s;ignifie a temporal monarchie of the Iewes, which is the point in hand: and the &s;eeming of &s;o many, contrarie to the &s;eeming of one, micht &s;atisfy for all that lohg di&s;cour&s;e following: nevertheles I adde, albeit the&s;e four king|domes did &s;ucced one another, yet the kingdome of Chri&s;t did not &s;ucceed or wes the la&s;t of them, or after them in time: for it is written v. 41, In the dayes of the&s;e kinges [not after them] &s;hall the God of heaven &s;et up a kingdome, which &s;hall never be de&s;troyed, and it &s;hall break in pieces the iron, the bra&s;&s;e, the clay, &s;ilver and the gold. It &s;hall break the &s;ilver and the gold; then it &s;halbe before the bra&s;&s;e and the irone. And of what king can that be under&s;tood, but of Chri&s;t, who &s;ayth E&s;a. 10.12, I will puni&s;h the &s;toute heart of the king of A&s;&s;yria, and c. 37.29, be|cau&s;e thy rage again&s;t mee&mdash;I will put my hook in thy no&s;e, &amp;c. 2. Wheras it is alledged that the 35 ver&s;e does fully declare that &s;ucce&s;&s;ion in time and place, certanly the 35 ver&s;e is not contra|rie to the 44 ver&s;e, which &s;hewes plainly, that this kingdome &s;halbe in the dayes of the&s;e kinges, and breake them in peeces: and therfor the&s;e wordes Shall break them in peeces, &s;ignify a conque&s;t by power, but nether by &s;ucce&s;&s;ion in tyme nor by for|ce of armes. <HI>In&s;t. The falling of the &s;tone upon the feet of the image, upon the la&s;t and divided kingdomes of the irone empire, does probably implie no le&s;&s;e.</HI> An&s;. The dream implyeth nothing contrarie to the expo&s;ition: and therfor leave probabilities that ar contrarie to certanties. <HI>In&s;t.</HI> 2. <HI>If the kingdome of God there &s;poken of, wer to be understood of a kingdome, which &s;hould be &s;o &s;et up in the dayes of the&s;e
<PB N="50" REF="30"> kinges&mdash;then doutle&s;&s;e it &s;hould be repre&s;ented by &s;ome part of the ima|ge it &s;elf&mdash;and not by a thing &s;o different from it and adver&s;e unto it.</HI> An&s;. 1. Then teach God, how he &s;hould revele his will. 2. it is reveled in expre&s;&s;e wordes v. 44.
3. ther wes rea&s;oun to expre&s;|&s;e it by a different thing, becau&s;e the four wer of one qualitie, and this wes of another qualitie: My kingdome (&s;ayth 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 &s;erve this king &s;hall peri&s;h, he &s;hall break them with a rode of irone P&s;. 149.8, he &s;hall &s;trike them thorow in his wrath, P&s;al. 110.5, and bind them with chaines, and their nobles with fet|ters of iron P&s;. 149.8.
<HI>In&s;t.</HI> 3. <HI>And that noucht els is meaned by the world to come Heb.
2.5, bot the kingdome of our Saviour, it is evi|dent by the authoritie there alledged out of P&s;. 8.</HI> An&s;. None denieth it. In&s;t. 4. If ther be yet a world, which is yet to be put in &s;ub|jection unto Chri&s;t as man, then it mu&s;t be a di&s;tinct world from that in which as man he &s;hall give up the kingdome to his Fa|ther. An&s;. The kingdome or the world, wherof the Apo&s;tle &s;peakes there, wes then to come, not in re&s;pect of Chri&s;t, but of the Apo&s;tle: for he meaneth the kingdome of heaven, as appea|res by the&s;e wordes [wherof we &s;peak], which have relation of the wordes preceding v. 3, If wee neglect &s;o great &s;aluation: Where he opponeth the euangelical promi&s;es unto the typical promi&s;es: the&s;e wes an earthly Canaan, and this is heaven. Chri&s;t at the time of writing this epi&s;tle wes in po&s;&s;e&s;&s;ion of it, and the Apo&s;tle did then hope for the hou&s;e not made with han|des, eternal in heaven 2 Cor. 5.1: and therfor that world is not a di&s;tinct world, but even the &s;ame in which as Mediatour he &s;hal give up the kingdome to the Father. <HI>In&s;t.</HI> 5. <HI>That which is given up, is alreadie past.</HI> An&s;. That which &s;halbe given is not pa&s;t as yet: nether &s;hall it be given up altogether, but in &s;ome maner, as the Millenaries acknowledge, it &s;halbe at the end of their 1000 yeers.
<HI>In&s;t.</HI> 6. <HI>It is no wher &s;ayd, that the new Ieru&s;alem, the citie of eternall glorie &s;halbe &s;ubject to Chri&s;t as a creature, but that he as a creature &s;hall (after the judgement of the dead) be there &s;ubject to the Father.</HI> An&s;. He as God-man &s;ayth Mat. 28. To mee is given all
<PB N="51" REF="30"> power in heaven and on earth. And thus all the con&s;equences for proving the earthly monarchie of the Iewes ar naught.</P>
<P><HI>Pag.</HI> 45. <HI>Yow &s;hall hear it directly and expre&s;&s;ely affirmed Luk. 1.31.32.33. Ier. 23,5.6. Zach. 6.12.13. Ezek.
34.22.23.24, and c. 37.24.25. E&s;a. 9.6.7, and c. 52.13.14.15. Mic. 4.6.7. P&s;. 72.6.7.8.9.10.11, and 102.13.14.15.16. Now that the&s;e prophecies concerne the reigne of Chri&s;t alone, I think no man douteth; and that they ar alreadie fulfilled, it can not be proved.</HI> An&s;. The&s;e textes may prove &s;ome thing again&s;t your fellow Mr. Archer, who thinkes, that Chri&s;t after he hes put the Iewes in po&s;&s;e&s;&s;ion of their Mo|narchie, &s;hal a&s;cend again into the heavens, &amp; Iewes in the mean tyme &s;hall reigne till his thrid coming: But they prove nothing agan&s;t us, who hold, that Chri&s;t reigneth on the true throne of David. <HI>Inst. Nether did Christ at his fir&s;t coming &s;ite on Davids throne, nor any other of Davids Image&mdash;for the &s;cepter wes departed.</HI> An&s;. He fittes on the richt hand of the throne of Maje&s;tie in hea|ven Heb. 8.1 which wes typified by the throne of David. <HI>In&s;t.</HI> 2. <HI>Nether wer Iudah and I&s;rael then in the land together.</HI> An&s;. Ther is neither Iew nor Griek, nether bond nor fre, nether male nor fe|male, but we ar all one in Chri&s;t Ie&s;us: and if ye be Chri&s;ts, then aryee Abrahamis &s;eed &amp; heires according to the promi&s;e Gal. 3.28. <HI>In&s;t.</HI> 3. <HI>Nether wes the temple then de&s;troyed, bot afterwards.</HI> An&s;. Chri&s;t &s;ayd, de&s;troy this temple, and in thrie dayes I will rai&s;e it up again: Then &s;ayd the Iews, Fourty &amp; &s;ix yeers wes this temple in building, and will thou reare it up again in thrie dayes? but he &s;pak of the temple of his bodie, &s;ayth the Euang. Ioh. 2.19. So the true temple is Chri&s;ts bodie, which the Iewes de&s;troyed, and he rai&s;ed it up again: and in this &s;en&s;e the di&s;ciples did believe the Scriptures after the re&s;urrection of Chri&s;t v. 22. And therfor the things &s;poken in the&s;e Scriptures ar accompli&s;hed at his fir&s;t coming not only in heaven bot on earth according to the diffe|rent portiones therof; In heaven and on earth, I &s;ay, and in true Ieru&s;alem and on the true throne of David: for his feet &s;tood in that day [towit, when he went to receive the fuller accom|pli&s;hment of his kingdome] on the mount of Olives, which is by Ieru&s;alem on the ea&s;t [from which al&s;o he a&s;cended] and the mount of Olives hes been cloven in the mid&s;t therof
<PB N="52" REF="31"> toward the ea&s;t and toward the we&s;t [when not only the mem|bers of the church, but all the world wes &s;haken at the powerfull preaching of the go&s;pell, (even more gloriou&s;ly than at the gi|ving of the lawe, Heb. 12.26) &s;o that nothing could hinder the cour&s;e therof] and the Iews have fled to that valey of the moun|taines [when they did embrace the go&s;pell, which is lowe in worldly mens e&s;timation, and of high e&s;teeme before God] and the valey of the mountaines hes reached unto Azal
[for the preaching of the go&s;pell hes been an excellent &s;tone-mark &s;hew|ing the richt way, (as it is exponed 1 Sam. 20.19, on the margi|ne of the late tran&s;latione) 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 a&s;toni&s;hed at the wonderfulne&s;&s;e of Gods workes] and the Lord hes come; and &s;o furth as it followes in Zach. 14. wher he &s;hewes the per|petual licht of the glorious go&s;pell v. 6.7, and the continowall flowing of whol&s;ome waters in the kingdom of Chri&s;t v. 9.8, and the removing of all impedimentes for the &s;ecuritie of the electes conver&s;ion and &s;alvation v. 10.11. Yow &s;ee here, that our Saviour came not only to conquer death (which is the la&s;t enemie that he &s;hall de&s;troy, and therfor not to be de&s;troyed till the la&s;t re&s;urrection) bot al&s;o to tak the kingdomes of the world unto him&s;elf, and hes made them all acknowledge his authori|tie, and hes put down all contrarie power and authoritie (for all nationes have pray&s;ed Chri&s;t, and given laude unto him Rom. 14.9.10.11.) that ther is one &s;heepherd and one &s;heepfold, that the dominiones, kingdomes and greatne&s;&s;e of the kingdomes under the whol heaven have been po&s;&s;e&s;&s;ed by the people and &s;aintes of the mo&s;t high, that is, (as the go&s;pell hes exponed it) by the faithfull I&s;rael Rom.
14.12, howbeit all hes not been po&s;|&s;e&s;&s;ed at the &s;ame periode of tyme.</P>
<P><HI>Pag.</HI> 58. <HI>This, as I think, is the tyme of which he &s;pak the&s;e Wordes, Verily I &s;ay unto yow, Heerafter &s;hall yow &s;ee the heavens open, and the angels a&s;cending and de&s;cending upon the Sone of man.</HI> An&s;. That the&s;e wordes &s;halbe fulfilled or have been fulfilled, it is mo&s;t certane; and it is als certane, that they &s;hall never be ful|filled
<PB N="53" REF="31"> in the proper acceptation of the words, &s;eing the bodie of Chri&s;t is not &s;o tale, as that it &s;hal reach from heaven to earth: for this cau&s;e &s;ome (as Cyrill on this place) have exponed
<HI>unto</HI> for <HI>up|on</HI> in this &s;en&s;e, as if the heavens wer open, the angels &s;hall come doun and a&s;cend unto my &s;ervice: &s;o doeth Chry&s;o&s;tome apply the&s;e wordes to the angels mini&s;tring unto Chri&s;t in tyme of his pa&s;&s;ion and re&s;urrection. Others think it to be an expo&s;ition of that vi&s;ion of Iacob Gen. 28, wherby wes &s;ignifyed, that Chri&s;t is the Mediatour making way twixt heaven and earth Col. 1.20: and the&s;e expo&s;itiones (for the mater) doe aggrie with other Scriptures.
<HI>In&s;t. That this may be fulfilled, it is requi&s;ite, that he be on earth, whither the&s;e me&s;&s;ingers may de&s;cend unto him, and from whence again they may a&s;cend. Which argues too his continowance heer for a greater &s;pace of tyme, than the judgement of the dead requi|res.</HI> An&s;. A poor proof: for as it is requi&s;ite, that he be on earth, whither that the&s;e me&s;&s;ingers may de&s;cend unto him, &s;o I may &s;ay, it is requi&s;ite, that he be in heaven whence they may de&s;cend on him, and whither they may a&s;cend to him: and &s;o taking the wordes in that &s;en&s;e, 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 fir&s;t expo&s;ition he wes on earth, when they wer fulfilled, farle&s;&s;e is his continowance on earth nece&s;&s;arie for the&s;e wordes.</P>
<P><HI>Pag. ead. Although it be &s;ayd, that Chri&s;t &s;hall reigne over the hou&s;e of Iacob for ever, and that of his kingdome &s;halbe no end, yet it is not meaned, that he &s;hall alwayes reigne as man, or that the earthly Ieru&s;alem, the place of his throne as man, &s;hall alwayes &s;tand.</HI> An&s;. They will change the &s;ignification of the wordes, when they plea&s;e, and &s;o far as it makes for their purpo&s;e, and no more: but when they &s;hall prove by Scripture, that the earthly Ieru&s;alem &s;halbe the place of Chri&s;ts throne, we may aggrie on the expo|&s;ition of the words for ever, and &s;halbe no end: and till that be &s;hewen, I omitte further enquirie of them: but as yet we have &s;een nether nece&s;&s;arie con&s;equence nor evident expre&s;&s;ion for it, Followes another point, that the re&s;tauration of Ieru&s;alem and re&s;urrection &s;hall concurre.</P>
<P><PB N="54" REF="32"> <HI>Pag.</HI> 6. <HI>Yow &s;ee that when our Saviour comes to reigne over all the earth, he comes not alone, bot bringes all the &s;aintes with him.</HI> An&s;. Wee &s;ee nether that he &s;hall come to reigne (after that maner) over all the earth; nether that he &s;hall bring all his &s;aintes with him, and for this la&s;t point he alledges no text of Scripture, but will have it to be taken on his bare word: which we refu&s;e to doe, Wee read, that when he &s;hall come to judge, he &s;hall bring all the holy angels with him Mat. 25.31, and all nationes &s;halbe gathered before him, and that he &s;hall &s;end his angels to gather the elect from the four windes: but that they &s;hal come with him into an earthly monarchie, we find no wher. And nevertheles as if it wer unque&s;tionable, he addeth; <HI>Which wordes as they doe e&s;ta|bli&s;o the lideral &s;en&s;e of the fir&s;t re&s;urrection mentionet Rev. 20, &s;o they make the kingdome of I&s;rael and the 1000 yeers reigne of the &s;aintes to Synchronize and meet together for why shall the &s;amtes come with him, but becau&s;e they have a share in this kingdome, and ar to be his a&s;&s;i&s;ten|tes in it, as he told his Di&s;ciples?</HI> An&s;. The fir&s;t re&s;urrection of bodies importeth a &s;econd re&s;urrection; and &s;o eiher the&s;e who ry&s;e shall die again, and ri&s;e again at the &s;econd re&s;urrection; or they who shall ri&s;e at the fir&s;t shall not die at all, and others shall ri&s;e again at the &s;econd re&s;urrection. This Authour makes it no wher manife&s;t, which of the&s;e two he holdeth, and Mr. Ar|cher holdeth the fir&s;t opinion: but neither of them hes any war|rant from Scripture, and the te&s;timonies that ar cited here on the margine, shew that ther shall not be &s;uch a re&s;urrection of the richteous: for it is &s;ayd Luk. 20.35, they who shalbe accounted worthy to obtain that world and the re&s;urrection 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 re&s;urrection. If they can die no more, and be equal unto the Angels, then they shall not ri&s;e at a &s;econd re&s;urrection, nether shall bey live an earthly lyf, which in the be&s;t 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 lo&s;e nothing, but should rai&s;e it up at the la&s;t day; and v. 44. No man can come unto mee, excep the Father who hes &s;ent mee, draw him, and I
<PB N="55" REF="32"> will rai&s;e him at the la&s;t day. If the la&s;t day be the day of the ge|nerall judgement (as certainly it is, even &s;upponing the tempo|ral Monarchie for 1000 yeers) and the elect shal not be rai&s;ed til the la&s;t day (as the&s;e wordes imply) then ther shall not be a fir&s;t &amp; &s;econd re&s;urrection, unles the &s;econd re&s;urrection be after the la&s;t day: and con&s;equently, ther not being a re&s;urrection of the children of God till the la&s;t day, the fir&s;t re&s;urrection mentioned Rev. 20 can not be under&s;tood of the bodies, but rather a ri&s;ing from &s;in, wherof mention is made Eph. 5.14 and Col. 3.1. He cites al&s;o Phil.
3.11 If by any meanes I micht attain unto the re|&s;urrection of the dead. The&s;e wordes name the dead generally, and make nothing for a fir&s;t and &s;econd re&s;urrection: bot v. 20 it is &s;ayd, Our conver&s;ation or freedome is in heaven, whence al&s;o 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 &s;halbe lyke unto his glorious bodie, they &s;hall not live an earthly lyf nor die again. He quoteth, 1 The&s;&s;. 3.13 and c. 4.14, &amp;c. but the fir&s;t hes nothing of a &s;econd re&s;urrection, and c. 4.14. &s;ayth, Wee &s;halbe ever with the Lord, towit, in another maner than nou; nou by grace, and then in glorie. If we &s;halbe ever with the Lord, then we &s;hall not die again and ri&s;e again, unle&s;&s;e the Lord die too: which, I think, they will not &s;ay. La&s;tly he cites Ezek. 37,12,13, which wordes certanly ar allegoricall, and &s;hew the returne of the Jewes from their captivitie, not with&s;tanding the extremitie of their mi&s;erie, and after the&s;e wordes he takes occa&s;ion to &s;peak of the &s;piritual kingdom of the Church, as is &s;ayd before: but nether fir&s;t nor la&s;t &s;peakes the Prophet of a fir&s;t and &s;econd re&s;urrection at or about the la&s;t day. And &s;o in all the&s;e te&s;timonies nothing is to this purpo&s;e of the concurring of the Jewish Monarchie with the fir&s;t re&s;urrection. <HI>In&s;t. The elders Rev. 5.10 &s;ayd in the hearing of Saint Iohn, Thou ca&s;t made us unto God kinges and prie&s;tes, and we shall reigne ou earth: And on the margine he cites Rom. 4.13 Luk. 19.17,19.</HI></P>
<P><PB N="56" REF="33"> An&s;. That the&s;e wordes Rev. 5.10. &s;ignifie the honour and pri|viledges of the godly on earth; it is out of dout: bot the que&s;tion is, whither Iohn &s;awe the&s;e elders in heaven, and whither they &s;hall come from the heaven to the earth again; or whither Iohn &s;ignifyeth by them the godly on earth? If the&s;e wordes make any thing for this purpo&s;e, the&s;e 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 promi&s;e that he &s;hould be the heir of the world, wes not to Abraham and to his &s;eed throgh the lawe, but throgh the richteou&s;ne&s;&s;e of faith. Certanly albeit the land of Canaan wes promi&s;ed to Abraham and his &s;eed, yet he (never having po&s;&s;e&s;&s;ion of that land) and his &s;eed or the faithfull ar more pro|perly called the heires of eternal lyf Tit. 3.7, and heires of that kingdome, which he hes promi&s;ed unto them that love him, Jam. 2.5, and heires of God and joint-heires with Chri&s;t Rom. 8.17: which kingdome wes typified by Canaan: and of this pro|mi&s;e without dout &s;peakes 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. The&s;e textes then &s;erve nothing for this Monarchie. On the margine is cited al&s;o a te&s;timonie of Windelin: bot we regard not the te&s;timonie of parties in their own cau&s;e, (and far le&s;&s;e doe we regard the con&s;equences of that te&s;timonie, wherwith the nixt page is filled, and with that que&s;tion of the e&s;&s;ential or accidental change of the elemen|tes) &s;eing for one we may bring 5000 te&s;timonies in this purpo&s;e.</P>
<P><HI>Pag.</HI> 62. <HI>This will appear to a diligent ey out of the controver&s;ed place Rev. 20. for be&s;ides, that the oppo&s;ition betwixt the first and the &s;econd re&s;urrection, doeth impo&s;e the &s;ame &s;en&s;e on both; be&s;ides this (I &s;ay) the vi&s;ion repre&s;ented not unto Saint Iohn perfect men at the fir&s;t, that is, men that &s;hould be beheaded for the witne&s;&s;e of Ie&s;us, bot &s;oules only, and that as of men alreadie beheaded: which manife&s;tly &s;hewes, that the re&s;urrection after mentioned, did follow their death, and not goe before it.</HI> An&s;. This forme of di&s;cour&s;ing &s;hewes manife&s;tly that the Authour is a &s;trange wrangler: for 1. ther is no more
<PB N="57" REF="33"> oppo&s;ition nor aggriement twixt the fir&s;t and the &s;econd re&s;ur|rection, than is twixt the fir&s;t and the &s;econd death: but none will &s;ay, that the fir&s;t and &s;econd deathes ar in alyke &s;ort bodily: and therfor ther is no nece&s;&s;itie to expone the fir&s;t and &s;econd re&s;urrectiones in the &s;ame &s;en&s;e. 2. what perfection of witt is it to imagine, that men who &s;halbe beheaded for the witne&s;&s;e of Ie&s;us ar more perfyte than the &s;oules of them that ar beheaded? 3. if by the&s;e &s;oules he under&s;tandes the &s;piritual part of men ere they wer made perfyte, then he mu&s;t under&s;tand the &s;oules ether before they entred into the bodies, or after they entred the bo|dies before their regeneration: but both the&s;e conditiones ar before the fir&s;t re&s;urrection. 4. if the fir&s;t re&s;urrection be their for&s;aking of Antichri&s;tian erroures or (as it is &s;ayd there) their not wor&s;hipping the bea&s;t, and their not receiving the bea&s;ts marke (as all Interpretors, excep Millenaries expone it) then the fir&s;t re&s;urrection followes not their death, bot goes before it.
<HI>In&s;t. It is &s;ayd, that they lived and reigned with Chri&s;t 1000 yeers: bot how can it be, that they &s;hould reigne after their re&s;urrection or begin their re&s;urrection all at once, or continow it but 1000 yeers (which thin|ges the&s;e wordes imply) if by their re&s;urrection &s;hould be under&s;tood their regeneration, and by their reigne their being in heaven; or if by the word, they lived, &s;hould be meaned only They wer converted; how can they reigne &s;o long as 1000 yeers, &s;eing the place of their reigne mu&s;t be on earth?</HI> An&s;. If by their living and re&s;urrection be meaned their con&s;tant profe&s;&s;ion (as is &s;ayd) and by their reigne their prevailing over the&s;e here&s;ies, all the&s;e mi&s;tes ar &s;oon &s;cattered; towit, they reigne before their death and not after their re&s;ur|rection; they began their reigne not all at once, but in their &s;e|verall ages (even as the Millenaries doe imagine, that the &s;aintes in that conceited monarchie &s;hall not live all at once, but in their &s;everal ages die again, and &s;ucceed one age to another for the &s;pace of 1000 yeers) and &s;o they reigne not everie one throgh|out the 1000 yeers, and &s;o long &s;pace have ever &s;ome oppo&s;ed the erroures of the bea&s;t: and they reigning on earth have been encompa&s;t with warre again, as it wes foretold, and Eccle&s;ia&s;ti|cal Hi&s;tories declare.</P>
<P><PB N="58" REF="34"> <HI>In&s;t.</HI> 2. <HI>The reigne of Christ doeth not beginne, till Antichri&s;t is de|&s;troyed, &s;o that a metaphoricall interpretation of the fir&s;t re&s;urrection wold make good this conclu&s;ion, that mo&s;t of the &s;aintes &s;hall ri&s;e many 100 yeers before their reigne, ther being no le&s;&s;e di&s;tance of time betwixt the houre of their calling and Antichrists confu&s;ion.</HI> An&s;. I have be|fore made it clear, that Chri&s;ts kingdome is alreadie begun: for he reigneth in the mid&s;t of his enemies, not only by his power overruling, di&s;appointing and turning all their plotes upon their own pates, but al&s;o in conforting the heartes of the godly, &s;o 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 &s;ubdue the &s;pirites of the world, and bind kinges in chaines &s;tronger than iron: And therfor that a&s;&s;ertion falleth, The reigne of Chri&s;t beginneth not till Anti|chri&s;t be de&s;troyed: and that ab&s;urditie following that a&s;&s;ertion is fal&s;ely imputed unto that interpretation. <HI>In&s;t.</HI> 3. <HI>The a&s;&s;ump|tion</HI> [he wold &s;ay, a&s;&s;ertion; but it is marked before, the Authour is not a Logician]
<HI>is grounded on Rev. 11.15, which &s;hewes that till the time of the &s;event trumpet (with the beginning wherof the la&s;t vial does concurre) the kingdomes of this world doe not become the kingdomes of our Lord and of his Chri&s;t.</HI> An&s;. The wordes ar, The kingdomes of the world ar become the kingdomes of our Lord and of his Chri&s;t. Here it is not &s;ayd, Our Lord and his Chri&s;t &s;hall not reigne till this time; bot this is all that the wordes importe, Now is no kingdome but our Lord's and his Chri&s;t's. And if it be objected, It is no wher &s;ayd &s;o of Chri&s;t's reigne till this tyme of the &s;event trumpet: and therfor it can not be true, that our Lord and his Chri&s;t doe reigne till then; I an&s;wer, yee have heard be|fore, that in the mid&s;t of the&s;e kingdomes doeth Chri&s;t reigne, even among them and over them, but all their kingdomes &s;halbe utterly de&s;troyed, and his kingdome &s;halbe for ever; for ever and ever, &s;ayth John, and therfor not for 1000 yeers only. <GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">. That &s;ynchroni&s;me of the &s;even viales with the la&s;t trumpet is confuted before. Now if we lay together what is &s;ayd of the Iewes reigne here, and this an&s;wer, we &s;hall lykwy&s;e &s;ee the
<PB N="59" REF="34"> vanitie of that ob&s;ervation on the margine upon the&s;e cited wordes; which is; It is not &s;ayd, the kingdome of heaven, to wit, of the thrid heaven&mdash;or of another world, I &s;ay, of another in &s;ub&s;tance, but, the kingdomes of this world, that is, which is now, and &s;hall till then be divided into many king|domes, &s;hall wholly become Chri&s;ts, and be made by him one heavenly kingdome, &amp;c. For if yee remember what is &s;ayd, that here John &s;peakes of the kingdom of our Lord and his Chri&s;t; he &s;peakes not of the kingdom of the Jewes on earth: &s;eing he makes a di&s;tinction of two per&s;ones our Lord and his Chri&s;ts, that is, the Father and his Sone, and that kingdome is for ever and ever.
<HI>Inst.</HI> 4. <HI>This al&s;o is intimated by the binding of Satan 1000 yeers (with which the reigne of the &s;aintes contempora|tes.)</HI> An&s;. He &s;ayd before, This chapter is controverted, (to wit, by the Millenaries on the one part, and all Chri&s;tianes on the other) and now he &s;ayth, This his conceit is intimated in the binding of Satan: which is as if he had &s;ayd, It is all undou|ted what he &s;ayth, and all is fal&s;e that all Chri&s;tianes &s;ay; wheras Chri&s;tianes have given better warrantes of their expo&s;ition, than Millenaries ar able to doe. <HI>Inst.</HI> 5. <HI>This vi&s;ion as it is nixt to that of the battle, wherin the bea&s;t and the fal&s;e Prophet ar taken, &s;o doutle&s;&s;e it &s;hall not till then receive its accompli&s;hment: for &s;eing Antichri&s;t is but the Deviles in&s;trument, we can not imagine that his power &s;hall outlast the Deviles libertie, e&s;pecially if we con|&s;ider that whil Satan is in hold, ther &s;halbe a general peace over all the world, as the Prophetes &s;ay expre&s;&s;ely, E&s;aias 2.4. Mich. 4.3. and as it is here implyed in that as &s;oon as he is loo&s;ed again, pre&s;ently he &s;hall gather all the rest of the world to fight against the &s;aintes: hot their malicious attempt &s;hall find no better &s;ucce&s;&s;e, than that of the bea&s;ts, &amp;c.</HI></P>
<P>An&s;. This vi&s;ion is nixt to that battle in order of writing: but it followes not, that it &s;hall not begin to be accompli|&s;hed, till the former vi&s;ion be fully accompli&s;hed: for al|beit Antichri&s;t be the Deviles in&s;trument, it may be under|&s;tood (as Hi&s;tories doe verifie) that his power may bee
<PB N="60" REF="35"> in the tyme of Satans impri&s;onement, that is, whil Satan is not permitted to rage and per&s;ecute openly, as he did in the dayes of the heathni&s;h emperomes, in the mean tyme Antichri&s;t may &s;ite in the Church of God, and deceive the world with lies and fained miracles; &s;o 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. &s;er. 33.) and wen he hes de|ceived the greate&s;t part of the world or all the world (excep &s;ome few per&s;ones in compari&s;on of them, who ar deceived) then Satan may &s;tirre up Antichri&s;t to wage warre agan&s;t the di&s;clo|&s;ers of his deceites, as he did again&s;t the Albigen&s;es and Tolo&s;ani about the yeer 1220, and again&s;t the Bohemianes about the yeer
1420, in the dayes of the Emperoures Sigi&s;mund, Albert and others: and &s;o the malicious attempt of Satan may have the &s;ame &s;ucce&s;&s;e with that of the bea&s;t; I &s;ay not, the lyke, but, the &s;ame both in place, time and number. And here adde, that the fy&s;t &s;ynchroni&s;me in the &s;econd part of Clavis Apocalyptica is fal&s;e, which &s;ayth, The 1000 yeers of Chri&s;ts kingdome, and the la&s;t trumpet or &s;pace after the &s;lauchter of the bea&s;t doe contempo|rate: and the rea&s;ounes therof ar wrong: for 1 he &s;ayth, doe not the&s;e wordes <HI>qui non adoraverant bestiam</HI>&mdash;&s;hew, that this king|dome of Chri&s;t did &s;ucceed unto the kingdom of the bea&s;t, his image and them that wer marked with his marke? for why &s;hould it be &s;ayd of the &s;ones of that kingdome, that they had not wor&s;hipped the bea&s;te unles the bea&s;t had gone before? and truely the good office goeth before the reward in tyme. An&s;. 1. Our former tran&s;lation is more con&s;onante unto the Griek, which &s;ayth, They did not wor&s;hip the bea&s;t: which is not the plu&s;quamperfect tyme, but &s;o, that at the &s;ame tyme the bea&s;t is deceiving the world, and the children of God doe not wor&s;hip the bea&s;t. 2. the reward of them, who wor&s;hip not the bea&s;t is in heaven, and they follow the Lambe whither&s;oever he goeth. Rea&s;. 2. This appeares yet more by the &s;ong of the elders and bea&s;tes &s;ung at the de&s;truction of Babylon c. 19.6. Haleluiah, for the Lord God almichtie reigneth, &amp;c. for I dout but ther is one kingdome in both. An&s;. When the Bohemianes &s;awe the armies
<PB N="61" REF="35"> of the pope and the Emperoures, turning their backes at the touck of Zi&s;ca's drumme, hade they not ju&s;t rea&s;oun to &s;ing, Halleluiah: for the Lord God almichtie reigneth, let us rejoice, &amp;c. And &s;o may the godly at everie victorie over the popi&s;h armies, even before the re&s;urrection. Rea&s;. 3. but mo&s;t of all clearly in c.
11.15.16, wher at the &s;ound of the &s;event trumpet, the dayes of the witne&s;&s;es and the monethes of the bea&s;t and na|tiones being outrunne, wer great voices in heaven, &s;aying, The kingdomes of this world ar become the kingdomes of the Lord, &amp;c. This is the con&s;ummation of the my&s;terie of God foretold by the Prophetes, &amp;c. An&s;. This indeed is the con|&s;ummation of all the promi&s;es foretold by the Prophetes and A|po&s;tles: and therfor it is not to be under&s;tood of any earthly kingdome: &s;eing the full accompli&s;hment of the prophecies is not on earth. And &s;o this &s;ynchroni&s;me being fal&s;e, all the lyke &s;ynchroni&s;mes and all expo&s;itiones following upon them mu&s;t faile with it. But to returne unto our authour, when he hes &s;ayd all that he can alledge, at lea&s;t, all his &s;tronge&s;t proofes; he will re&s;olve the doutes again&s;t his conceites; and me hopel&s;y, with no better &s;ucce&s;&s;e.</P>
<P><HI>Pag.</HI> 64. <HI>Now against this which hes been &s;ayd touching our Sa|viours kingdome, his own wordes Ioh. 18.35, may be objected: for there he &s;ayth planely, My kingdome is not of this world. And Mat. 25.31, he &s;ayth, When the Sonne of man &s;hall come in his glorie&mdash;With which aggrieth that of 2 Pet. 3.7, but the heavens and the earth that ar now, &amp;c. and many other places of the lyke nature. But to the&s;e wordes of our Saviour I an&s;wer, They doe only di&s;tingui&s;h the time and condition of his kingdome from the time and conditione of the king|domes of this world, at the &s;etting up of who&s;e kingdome ther &s;halbe &s;uch an alteration, &amp;c.</HI> An&s;. Our Saviour di&s;tingui&s;hes not betwixt the time of his and other kingdomes: for he &s;ayth in the &s;ame ver&s;e, My kingdome is not from hence, that is, my kingdome is at hand, as he &s;ayd unto his di&s;ciples, Mat. 15.28, Verily I &s;ay unto you, ther be &s;ome &s;tanding here, who &s;hal not ta&s;te of death till they have &s;eene the Sone of man come in his kingdome, that is, reigning powerfully by the preaching of the go&s;pell: and
<PB N="62" REF="36"> Mat. 24.14, this Go&s;pell of the kingdome &s;halbe preached in all the world for a witnes unto all nationes, and then &s;hall 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 &s;ayd to that purpo&s;e (as the Millenaries &s;ay) that in tyme of his kingdome (being &s;o nigh) the kingdome of the Romanes &s;hould be no kingdome, they micht hade more pretext of lawe for condemning him: wher|for he di&s;tingui&s;hes the condition of the kingdomes, and not the time of them; &s;o that Cae&s;ar micht been Emperour, and Chri&s;t a michtly king, both at once. <HI>Non eripit mortalia, qui regna dat coelestia.</HI></P>
<P><HI>Pag.</HI> 65. <HI>And to all &s;uch places that mention only the di&s;&s;olution of the elementes and the last judgement, I an&s;wer, that the&s;e ar but a parte of the&s;e thinges, which &s;halbe done by Chri&s;t at his nixt appea|ring, and that as other Scriptures &s;hew, that he mu&s;t reigne on earth, and what &s;halbe done at the beginning of his reigne, &s;o the&s;e &s;hew only what &s;halbe left undone till the clo&s;e of his kingdome, when he &s;hall deliver it up.</HI> An&s;. This &s;hift will not &s;erve their turne: for the Scriptures teach us, that at Chri&s;ts coming &s;halbe the end, and he &s;hall deliver up his kingdome 1 Cor. 15.23.24. 2. that he &s;hall come in a time when men look not for him, and all &s;hall ri&s;e again, both godly and ungodly, and then is the &s;hutting of heaven, as the parable of the ten Virgines teaches, Mat. 25. 3. that wher he is, the faithfull then &s;hall be with him, Ioh. 14.3. 4. that the heavens mu&s;t conteen him till the time of the re&s;ti|tution of all thinges, which God hes &s;poken by the mouth of all his Prophets &s;ince the world began: But the Prophetes have foretold the la&s;t judgement, and that he &s;hall convince all the ungodly, Jude v. 14.19. therfor he &s;hall not returne till that tyme. And that is mo&s;t plaine, P&s;alm. 110.1, Site at my richt hand till I make thy enemies thy foot&s;toole: That &s;itting at Gods richt hand is his reigning, and it is not &s;ayd, His enemies &s;halbe &s;ubdued and then he &s;hall reigne, but, he &s;hall reigne till then; &s;o that he reigneth conquering, and he conquereth reigning. 5. that his kingdom is an heavenly kingdome, 2 Ti|mot.
<PB N="63" REF="36"> 4.12, and the reward of the godly is in heaven, Mat. 5.10.11. as our Saviour &s;poke of it, and never of an earthly king|dom, unle&s;&s;e by way of aver&s;ation, Who made me a Judge? &s;ayth he, Luk 12.14. and the godly have prayed and wi&s;hed 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 rai&s;ed up Chri&s;t from the dead, and &s;et 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 al&s;o 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 manife&s;t, that &s;eing our Saviour governeth his Church, and all &s;pirites ar &s;ubject to him (which autoritie is given unto him, and &s;o as God-man;) his kingdome is not to begin as yet, 7. that when Chri&s;t &s;hall de|&s;eend from heaven with a &s;houte and voice of the Archangel, with the trumpet of God, the dead in Chri&s;t &s;hall ri&s;e fir&s;t, and they who ar alive and remaine &s;halbe caught up together with them in the cloudes, to meet the Lord in the aire, and &s;o &s;halbe ever with the Lord, 1 The&s;&s;. 4. Here he is &s;peaking of the &s;ame re&s;urrection, wherof he &s;peakes, 1 Corint. 15, as appeares by the 52 ver&s;e: and here he &s;hewes the ri&s;ing of the dead and change of the living to be together, and that they both together &s;hall meet the Lord, and be ever with him. And that the &s;aintes being rai&s;ed &s;hall not abide on earth to reigne with the Iewes in earthly plea&s;ures, it is manife&s;t, becau&s;e the Apo&s;tles teaches us, 1 Co|rint. 15.42, they &s;hall ri&s;e in incorruption, v. 43. in glorie and in power, v. 44, in &s;piritual bodies: and when Chri&s;t &s;hall appear, we &s;hall appeare with him in glorie, Col. 3.4. but it is certaine, that incorruptible, glorious, powerfull &amp; &s;piritual bodies can not live a natural lyf. Nether can the faith of Chri&s;tianes, that Chri&s;t is come alreadie, &s;tand with that imagination of Iewes &amp; Chilia|&s;tes; &s;eing Iacob &s;ayd, The Scepter &s;hal not depart from Iudah till Shiloh come, and unto him &s;hall the gathering of the people bec. This place can not be under&s;tood of the departing of the &s;cepter for a time, as it wes in the captivitie of Babylon; which becau&s;e it wes but for a &s;hort tyme, and the Scepter wes re&s;tored agine,
<PB N="64" REF="37"> it wes not thought to be the acco~pli&s;hment of the prophecie: but nou &s;eing the &s;cepter is departed, and the nations have been ga|thered unto Chri&s;t, who &s;hould dout of the accompli&s;hment therof? and &s;o that &s;cepter can not be re&s;tored unto the Jewes. 2 The Apo&s;tle &s;ayth 1 The&s;&s;. 2.6, wrath is come upon the Ie|wes to the uttermo&s;t. This is not under&s;tood of &s;piritual wrath, &s;eing as yet the Lord hes mercie upon them, as the Apo&s;tle wit|ne&s;&s;eth Rom. 11.5.28: and therfor it mu&s;t be under&s;tood of temporal wrath: and con&s;equently a temporal kingdome &s;hall not be re&s;tored unto them. Lykwy&s;e the e&s;tate of the Church is de&s;crived &s;uch, that the godly &s;halbe mixed which the ungodly even till Chri&s;t come, and gather the tares from the wheat to be burned, Mat, 13.39. All the&s;e and lyk pa&s;&s;ages the Millenaries willingly pa&s;&s;e over.</P>
<P><HI>Pag.</HI> 66 <HI>In my conceit Saint Peter in the verie nixt ver&s;e does inti|mate as much: for having before u&s;ed the word, day, he warneth them not to be ignorant of this one thing, that one day is with the Lord as a thou&s;and yeers, and 1000 yeers as one day, as if he had told them, that the day he &s;peakes of wes indeed a 1000 yeers&mdash;And indeed to what purpo&s;e had this &s;udden and &s;erious adverti&s;ement been inferred, if the Apo&s;tle had not heerby di&s;covered unto them (be&s;ids the large&s;t definite and limited acception of the word) &s;uch a &s;piritual relation of
1000 yeers to one day, as could not belong to any other number?</HI> An&s;. What&s;oever be your conceit, you may &s;ee, that the Apo&s;tle hes another pur|po&s;e there: for v. 4 he telleth of &s;coffers jeering at the promi&s;e of Chri&s;ts coming, becau&s;e all thinges continow as they wer, and &s;o all thinges &s;eem to have &s;ub&s;i&s;ting in them&s;elves: he re|futes this imaginatione, and &s;hewes that the world both wes made and continoweth by the word of God, who is able to de|&s;troy (as &s;omtyme he did) and hes appointed a day of judgement and perdition of ungodly men. Here he putteth the day of jud|gement and perdition of ungodly men, fot that the &s;coffers &s;ay, Wher is the promi&s;e of his coming? &s;o that at his coming he will judge and puni&s;h the ungodly: which is contrarie to the opinion of the Millenaries, Then v. 8 he an&s;wereth to that opinion of delay, &s;aying, One day is with the Lord as
1000 yeers:
<PB N="65" REF="37"> He &s;ayth not, One day is 1000 yeers (as the Millenaries make the commentarie &s;horter than the text) but, is as a 1000 yeers: and therfor here is no expo&s;ition, but compari&s;on, as if he had &s;ayd, albeit a 1000 yeers &s;eem a long tyme to us, and &s;o the world &s;eemeth to have continowed long, yet it is not &s;o with the Lord, to whom all time is &s;hort or none. And then he &s;hewes the end, why God delayeth that coming, towit, in long&s;uffering toward men, awaiting the repentance of the la&s;t of them. Wherby yow &s;ee another meaning and another purpo&s;e, even contrarie to that conceit of the Millenaries. The Apo&s;tle micht have named many milliones of yeers as one day in re&s;pect of Gods eternitie: but according to the u&s;ual cu&s;tome of &s;peach he nameth a round great number for any number. And nevertheles in the end of that page it is &s;ayd; <HI>This being &s;o, I &s;ee not, but that Gods foreap|pointment of 1000 yeers to the world, for each &s;everal day of its first week, micht in all lyklyhood be the ground of this prophetical &s;en&s;e of the word, wherin it wes afterwards delivered by the infallible penmen of the holy write.</HI> An&s;. 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 conti|nowance to the world for each &s;everal day of the fir&s;t week? On the margine he citeth R. Ketina and Comment. Apoca. par. 2. p. 287, wher ar &s;ome te&s;timonies of the Rabbines to this pur|po&s;e. Let Iewes follow Iewi&s;h fables; to us Chri&s;tianes hes God &s;poken in the la&s;t dayes by his Sone Heb. 1.2, whom he hes bid|den us here, certanly with a limitation, to hear none others. <HI>In&s;t. It is &s;ayd Mat. 24.31, he &s;hall &s;end his Angels with a great &s;ound of a trumpet, and they &s;hall gather together his elect&mdash;at which tyme two &s;halbe in the field, the one &s;halbe taken, and the other left&mdash;and Luk c. 17.34, recordeth, two men &s;halbe in one bed&mdash;But if our Saviour at his coming pre&s;ently &s;hall give &s;entence on all that ar not written in the book of life; if he &s;hall make no &s;tay on earth, before he undertake this bu&s;ine&s;&s;e, then why &s;hall the elect only be gathered toge|ther, and the re&s;t left behind, &s;eing that great A&s;&s;i&s;e is to be held chiefly for condemnation of the ungodly men?</HI> An&s;. Here is nothing to prove the monarchie of the Iewes. 2. the two Euangeli&s;tes &s;peak there
<PB N="66" REF="38"> of the gathering the elect, and taking them up (als al&s;o 1 Cor. 15.23.) yet they &s;peak not exclu&s;ively, as if the ungodly &s;hall not be judged nor rai&s;ed, but they &s;peak of &s;eparation, and therby of taking up the elect into the aire and heavens; wheras the wicked &s;hall not be taken up, but left on the earth, and be con|demned and &s;ent to hell, Mat. 13.40.41: and it followeth v. 43. then &s;hall the richteous &s;hine furth, &amp;c. The particle then &s;hewes that the wicked &s;halbe ca&s;t into the furnace of fyre, as &s;oone (if not &s;ooner) as the richteous &s;hall &s;hine in the kingdome of their Father. 3. If the richteous &s;halbe 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 &s;hall not have earthly dominion. 4. if Chri&s;t at his coming &s;hall hold that great a&s;&s;i&s;e chiefly for condemnation of the wicked; how then &s;hall the godly be quickned, and the wicked be left in their graves after them for the &s;pace of 1000 yeers? The&s;e thinges can not aggrie. Now &s;uch &s;uppo&s;itiones being layd, it is no wonder, that many doutes ari&s;e therupon; as <HI>whither the good angels be able to gather the reprobates, or whither they &s;halbe fetched by the wicked angels; and they &s;halbe left either to peri&s;h in the general de&s;truction that &s;hall come upon the enemies of the Iewes, or ey-witne&s;&s;es of Gods wonders.</HI> What can either good or evill angels doe without the Lords authori|tie? and what can they not doe, when he willeth? but certainly the wicked &s;hal both be witne&s;&s;es of Gods wonders, and lyk|wy&s;e peri&s;h in that general de&s;truction; that cau&s;e of their con|demnation is touched before.</P>
<P><HI>Pag.</HI> 67. <HI>For that by Christs judging the quick and the dead mentioned, 2 Timoth. 4.1, can not be meant the la&s;t and compleat, bot rather a former and inchoate judgement, it appeares out of Re|vel. 20. wher it is &s;hewen that the &s;aintes enemies &s;halbe all &s;lain be|fore the la&s;t re&s;urrection. And we can not &s;ay, that the&s;e who ar to be left, &s;halbe a part of that armie there &s;poken of, becau&s;e that Gog and Magog is to be de&s;troyed at the end of our Saviours reigne, that is, im|mediatly before the la&s;t re&s;urrection: wheras the&s;e &s;halbe alive at the time of that general di&s;tre&s;&s;e, which &s;hall light on the world at
<PB N="67" REF="38"> his entrance into that kingdome, as the gathering of the elect, who ar to reigne with him, doeth declare.</HI> An&s;. Here (as before) ar &s;trange imaginationes; 1. that text 2 Timoth. 4.1, can not be meant of the la&s;t, bot a former judgement. Who ever &s;ayd be|fore, that Chri&s;t &s;hall yet appear twyce to judge the quick and the dead? For &s;uppone, that only the godly &s;halbe rai&s;ed at Chri&s;ts coming, yet they will not &s;ay, that he will judge them, &s;eing they &s;ay, that they &s;hall not &s;tand at the barre. 2. The judging of the quick and the dead &s;halbe before the tyme of the la&s;t re&s;urrection, as that forme of arguing importes: wherby it followes, that Chri&s;t &s;hall judge the quick and the dead in a former and inchoate judgement. Who &s;hall remain then to be judged in the complete judgement at the la&s;t re&s;urrection? 3. I will &s;ay no more of that fancie concerning the&s;e that &s;halbe left, and the de&s;truction at the entrance of that kingdom: but mark that Gog and Magog is to be de&s;troyed at the end of our Saviours reigne, that is, immediatly before the la&s;t re&s;ur|rection, or (which is one) after the reigne of the Jewes. But that armie of Gog and Magog is the &s;ame with the armie men|tioned, Revel. 16.14, as Napeir proveth Prop. 32. and Mr. Maton proveth in his treati&s;e of Gog and Magog, pag. 49 95. and I have &s;chewed before, that the &s;ixt vial mentioned, Reve|lat. 16.12.13.14, is the &s;ame with the &s;ixt trumpet; yea, and Clavis Apocalyp. in par. 1. &s;ynchro. 7. makes it to concurre with the de&s;truction of the bea&s;t and Babylon, which &s;halbe before the Monarchie of the Jewes, as all the Millenaries hold: and therfor in this point M. Maton is contrarie to hi<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">+&s;elf, and to Clavis Apocalyp. al&s;weel as unto Chri&s;ti<GAP DESC="illegible" RESP="OXF" EXTENT="1+ letters">es who denie that Monarchie of the Jewes. Wherby it i<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> <GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">anife&s;t, that what he &s;peakes here without rea&s;oun mu&s;t
<GAP DESC="illegible" RESP="OXF" EXTENT="1 word"> wrong, and amended by the&s;e rea&s;ounes which he hath lo. cit. and con&s;equently that great batle &s;halbe foughten not after, but be|fore the Jewes &s;hall reigne, if ever they &s;hall reigne in that maner.</P>
<P><PB N="68" REF="39" MS="y"> <HI>Pag.</HI> 68. <HI>This conjecture E&s;aie c. 27.12.13. does confirme &s;uffi|ciently: for the great &s;ound of the trumpet before &s;poken of in Saint Math. as a warning for the gathering together of the elect, is there &s;ayd to be a warning al&s;o of the Iewes returne. The wordes ar the&s;e; It &s;hall come to pa&s;&s;e in that day, that the Lord &s;hall beat off from the chanel of the river unto the &s;treame of Egypt, &amp;c.</HI> An&s;. If this be a conjecture, how is it &s;ufficiently confirmed by the Prophet? or if it be &s;ufficiently confirmed, why is it called a conjecture? A conjecture it is, and hes no warrant from the Prophet: for the Prophet and the Euangeli&s;t ar not &s;peaking of the &s;ame purpo&s;e: the Prophet is &s;peaking particularly of the Iewes deliverance out of A&s;&s;yria and Egypt, and of the trumpet that did &s;ound at the proclamation of Cyrus for their returne, which wes pa&s;t be|fore the dayes of the Euangeli&s;t. And neverthele&s;&s;e our Authour concludeth triumphantly, &s;aying, <HI>and thus being thorowly &s;atisfied by this cloude of witne&s;&s;es, the double jurie of Prophetes and Apo|&s;tles, &amp;c.</HI> An&s;. If yow be thorowly &s;atisfied, why have yow &s;o oft u&s;ed the wordes of probabilitie, conjectures, my conceit, it may be thus or thus? the&s;e wordes &s;mell not of &s;atisfaction, nor of that certane knowledge and &s;teadfa&s;tne&s;&s;e, which is required 2 Pet. 4.17. As for that double jurie, it may evidently appeare that both Prophetes and Apo&s;tles ar contrarie to &s;uch fan&s;ies. It may be, the V&s;es of this doctrine ac commendable, yes, if wrong premi&s;&s;es be powerfull to per&s;uade. Neverthele&s;&s;e heare all.</P>
<P><HI>Pag.</HI> 69. <HI>Fir&s;t to prai&s;e God for his abundant mercie, who throgh the fall of the Iewes hath brought &s;alvation unto us gentiles, that to|gether with them we may partake of the roote and fatne&s;&s;e of their olive tree.</HI> An&s;. Whither is it more to the pray&s;e of Gods mercie and bountifulne&s;&s;e, that the godly &s;hall come againe from the heavens to abide &s;o long on earth; or to abide in that glorie of heaven for ever and ever? certanly the gift of the greater and interrupted glorie de&s;erveth the greater prai&s;e, and whil they wer on earth, they profe&s;&s;ed them&s;elves to be &s;trangers from home, and Pilgrimes on their journie towards their home, Heb. 11.13, and &s;hall they come as Pilgrimes again? <HI>V&s;e</HI> 2. <HI>to
<PB N="69" REF="39"> bewarre of unbelieff: which wes the cau&s;e, that the Iewes wer broken off from their olive: and if God &s;pared not the naturall branches, much le&s;&s;e will he &s;pare us, if &amp;c.</HI> An&s;. It is greater unbelieff to de&s;pi&s;e the reveled trueth of God, than to de&s;pi&s;e the fancies of men, as this monarchie is proved to be.
<HI>V&s;e</HI> 3. <HI>not to contemne or revile the Iewes; a fault too commune in the Chri&s;tian world, &amp;c.</HI> An&s;. Whither &s;erveth more for to move us to love the Iewes, to knowe that the Iewes and gentiles ar one in Chri&s;t, when&s;oever they &s;halt e converted; or to think, that the Jewes &s;hall not be converted, till Chri&s;t come again, and then they &s;halbe Lordes over the gentiles 1000 yeers? The former doctrine pre&s;ently throweth doun the partition-wall, and this opinion &s;till holdeth it up, at lea&s;t for
1000 yeers. <HI>V&s;e</HI> 4. <HI>and la&s;tly, earnestly to be&s;eech God, that he would &s;peedily putte into execution the meanes, which he hes appointed for their conver&s;ion, &amp;c.</HI> An&s;. Whither can the&s;e more confi|dently be&s;eech God for the conver&s;ion of the Iewes, who think, that the Iewes may dayly be converted; or the&s;e who think, that they &s;hall not be converted till the coming of Chri&s;t? the former &s;ort may be confident to be heard dayly, which the&s;e others can not. And moreover the former &s;orte &s;eeth (as the Fathers did &s;ee, Heb. 11.13,) everla&s;ting glorie pre&s;ently at hand; and therupon they doe minde and &s;eek heavenly thinges, as they ar commanded, Col. 3.1.2: and the other &s;ort ar out of hope of glorie in heaven (at lea&s;t) yet for the &s;pace of 1000 yeers, and they &s;et their affectiones on the thinges on earth. Yea and it gives encouragement unto the wicked, that they &s;hall not be judged, nor their bodies tormented the&s;e
1000 yeers to come yet; and on the other &s;ide the fear of imminent judgement and puni&s;hment is a more powerfull motive to departe from iniqui|tie. For which cau&s;e the Lord wold not give unto men the knowledge of that tyme, but will have us to be alwayes prepa|ring and waiting for that coming to judgement. Wherfor we pray unto our Lord Ie&s;us, who even now is king of kinges, and reigneth in the mid&s;t of his enemies, and is offended at the fooli&s;h conceites of un&s;table heartes, That he wold make his
<PB N="70" REF="40"> power manife&s;t by confirming them whom he hes called and gifted with the knowledge of his eternal go&s;pell, and by redu|cing all his elect both Iewes and gentiles who goe a&s;tray; 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 prai&s;e of his name, and our &s;piritual conforte both now and evermore. Come Lord Ie&s;u, and charge our vile bodies, that they may be tyke unto thy glorious bodie according to thy working, wherby thow art able even to &s;ubdue all thinges unto Thy &s;elf.</P>
</DIV1>
</BODY>
<BACK>
<DIV1 TYPE="list of scriptures">
<PB REF="40">
<HEAD>Textes of Scripture cleared.</HEAD>
<LIST>
<ITEM>Act. 1,6. p. 2.</ITEM>
<ITEM>Luk 21,28, p. 4.</ITEM>
<ITEM>Mich. 5.1.23. pag. 5.</ITEM>
<ITEM>Amo. 9,8,9,10,11. p. 7 and 28.</ITEM>
<ITEM>P&s;. 46,45 &amp; 48,1,2 &amp; 87,1.23. p. 8</ITEM>
<ITEM>Gen. 13.16 &amp; 15,5. pa. 9.</ITEM>
<ITEM>Zeph. 3,13 pa. 10.</ITEM>
<ITEM>Ioel 2,28,31 &amp; 3,14. pa. 11 &amp;c. 2,3. pa. 13.</ITEM>
<ITEM>E&s;a. 11,11,12-p. 17 v. 6 &amp; 9. p. 34 &amp;c. 66,8. p.
29 &amp;c. 35,10. p. 36 &amp;c. 14.2. p. 39 &amp;c. 27,13. p. 68</ITEM>
<ITEM>Ezek. 37,19,21. pa. 19.</ITEM>
<ITEM>Ho&s;. 1,10,11. p. 20 and c. 3.4. pag. 22.</ITEM>
<ITEM>Jer. 33,12,13. p. 26.</ITEM>
<ITEM>Act. 15,14, pag. 26.</ITEM>
<ITEM>Rom. 11,32. pag. 30.</ITEM>
<ITEM>Zech. 12,10. p. 32 &amp;c. 14,4. p. 51.</ITEM>
<ITEM>Rev. 3,21. p. 39 &amp; 40.</ITEM>
<ITEM>Heb. 2,8, p. 39 &amp; v. 5 p. 50.</ITEM>
<ITEM>1 Cor. 15,22. pag. 42.</ITEM>
<ITEM>Dan. 2,31,35. p. 49.</ITEM>
<ITEM>Ioh. 1,51 p. 52 &amp;c. 18,36. p. 61.</ITEM>
<ITEM>Gen. 49,10. pag. 63.</ITEM>
<ITEM>2 Pet. 3,8, pag. 64.</ITEM>
</LIST>
</DIV1>
<DIV1 TYPE="errata">
<HEAD>Good Reader Excu&s;e the e&s;capes in printing: the Printer under|&s;tandes not this language: and if thou wille&s;t, correcte the&s;e.</HEAD>
<P>Pag. 2. lin. 17, after <HI>quere</HI> adde, Act. 1.6, lin. 23. read, <HI>&s;ertiones</HI> pa. 4. l. 8. r. <HI>paraphra&s;e.</HI> pa. 5. li. 3. r. <HI>als.</HI> l. 6. r. <HI>miraculous,</HI> pa. 5 li. 24. for 13 read 1,3. pa. 10, unto li. 2. adde, <HI>nether of the church in heaven only,</HI> p. 11, li. 30, after <HI>and</HI> for 2 read 3. p. 14, l. 6, read <HI>mentioned,</HI> p. 17. l. 3, after <HI>&s;aintes</HI> adde, <HI>&s;halbe.</HI> pa. 21, li. 12, read <HI>el&s;wher.</HI> pa. 34, li 29, read <HI>rootes.</HI> p. 35, li. ult. read <HI>foreward.</HI> p. 38, li. 4, for 13 read 2 p. 39 l. 22. read
<HI>differred.</HI> p. 40, l. 1, after <HI>is</HI> adde <HI>not.</HI> p. 4, l.
10, read <HI>rea&s;oun.</HI> l. 22, for <HI>if</HI> read, <HI>it.</HI> p. 51, l. 3, for 45, read 54. p. 54, l. 1, for 6, read 60. pag. 61, li. 19, for <HI>me hopel&s;y,</HI> read <HI>I hope.</HI> pag. 62, li. 11, read
<HI>michty.</HI></P>
</DIV1>
</BACK>
</TEXT>
</EEBO>
</ETS>
