ISRAEL'S REDEMPTION Redeemed. OR, The Jews general and miraculous conversion to the faith of the Gospel: and return into their own Land: And our Saviour's personal Reign on Earth, clearly proved out of many plain Prophecies of the Old and New Testaments. And the chief Arguments that can be alleged against these Truths, fully answered: Of purpose to satisfy all gainsayers; and in particular Mr. Alexander Petrie, Minister of the Scottish Church in Rotterdam.  
By ROBERT MATON, the Author of Israel's Redemption.  
Divided into two Parts, whereof the first concerns the Jews Restauration into a visible Kingdom in Judea: And the second, our Saviour's visible Reign over them, and all other Nations at his next appearing.  
Whereunto are annexed the Author's Reasons, for the literal and proper sense of the plagues contained under the Trumpets and Vials.  
To the Law, and to the Testimony: if they speak not according to this word, it is because there is no light in them,  Isaiah 8. v. 20. 
LONDON, Printed by Matthew Simmons, and are to be sold by George Whittington at the blue Anchor near the Royal-exchange. 1646.   

ISAIAH 49. v. 13. etc.  
SIng, O Heaven, and be joyful, O earth, and break forth into singing, O mountains: for God hath comforted his people, and will have mercy upon his afflicted.  
But Zion said, The Lord hath forsaken me, and my Lord hath forgotten me.  
Can a woman forget her sucking child, that she should not have compassion on the Son of her womb? yea they may forget, yet will not I forget thee.  
Behold, I have graven thee upon the palms of my hands; thy walls are continually before me.  
Thy children shall make haste, thy destroyers and they that made thee waste, shall go forth of thee.  
Lift up thine eyes round about, and behold: all these gather themselves together and come to thee: as I live saith the Lord, thou shalt surely clothe thee with them all, as with an ornament, and bind them on thee sa a Bride doth.  
For thy waste and thy desolate places, and the Land of thy destruction shall even now be too narrow by reason of the Inhabitants, and they that swallowed thee up shall be fare away.  
The children which thou shalt have after thou hast lost the other, shall say again in thine ears, The place is too strait for me: give place to me that I may dwell.  
Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone, these where had they been? etc.  
ROM. 11. VER. 28. etc.  
As concerning the Gospel, they are enemies for your sake: but as touching the election, they are beloved for the Father's sake. For the gifts and calling of God are without repentance.  
For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:  
Even so have these also now not believed, that through your mercy they also may obtain mercy.  
For God hath concluded them all in unbelief, that he might have mercy upon all.   

TO THE READER.  
Courteous Reader,  
THere are two main obstacles which debar men from the apprehension of God's word: the one, a strange language; the other, a strange interpretation. The first is proper to Papists; the other is common to Protestants and Papists: and is indeed the more dangerous, seeing an unknown tongue doth only hid the truth from the unlearned, and so may somewhat easily be avoided: but a false interpretation doth equally deprive both the wise and the simple of it: and so causeth the blind to lead the blind. For whatsoever text of Scripture is expounded any otherwise then God meant by it, it is according to its interpretation, the word of man, and not of God, and consequently in adhering to such interpretations, we believe not what God saith, but what man doth make him say. Now of Scriptures that are misunderstood, some are so difficult, that it is not possible to give a peremptory interpretation of them, of which sort are some passages in Daniel, in the Revelation, and here and there in other parts of the Scripture) and in these we should either confess our ignorance, or deliver our thoughts as evidences only of our desire to attain to the perfect knowledge of God's word. Others again are so plain, that every common and ordinary understanding, if left to itself, cannot choose but take them in their true sense; and not in that which is thrust upon them by a false gloss. And of these some have been a long time controverted; and others have as long past unsuspected, amongst which are the many Prophecies which God hath revealed touching the future restauration of the Jews, and the personal reign of our Lord Jesus Christ on earth. And surely whatsoever was the ground of the misinterpretation of these Prophecies at the first, (whether an hatred of the Jews, whom alone in their proper sense they do concern, or some sinister and self-respects) whatsoever, I say, was the ground of it at the first, the continuance of it hath been occasioned by the inconsiderancie of the ungrounded application of the words [Jew and Israelite] indifferently to the Jews and Gentiles: and of the words [Israel, Zion, and Jerusalem] to the Church of the Gentiles, when as there is not one text in all the Scripture, wherein a Gentile is called a Jew, or an Israelite; or wherein the Church of the Gentiles is called, Israel, Zion, or Jerusalem. Those texts, Rom. 2. ver. 28. and 29. and chap. 9 ver. 6. and 7. are both by Piscator and Pareus understood of the Jews only. And these words Gal. 6. ver. 16. [upon the Israel of God] are both by the ordinary and interlineary glosses understood likewise of the Jews only: so that it is, as if the Apostle had said, And as many as walk according to this rule, peace be on those Gentiles and mercy, and peace and mercy on those Jews. And surely if that text be not thus distinctly understood of the faithful Jews and Gentiles; there will either be a tautology in the words: or else the last words must be understood of the Israel in blindness, to whom the Apostle doth here also wish mercy, according to that which he saith of them, Rom. 10. ver. 1. That his hearts desire and prayer to God for Israel was, that they might be saved. And that the Tribes of the children of Israel, Rev. 7. ver. 4. are properly to be understood, Ribera and others acknowledge, and Pareus though he inclines to an allegorical interpretation of them in his commentaries on the Revelation, yet in his explication of the 18. doubt of the 11. chap. to the Rom. he thus resolutely determines against it. Quod Oraculum ad literam de conversione Judaeorum planè intelligendum videtur, quoniam Israelitae signati in frontibus, ibi disertè discernuntú● a (signatis) gentibus, populis, & linguis reliquis, ver. 9 Which Prophecy, saith he, doth plainly seem to be understood of the conversion of the Jews according to the letter: because the sealed jews, are expressly distinguished from the (sealed) Nations, people, and tongues, ver. 9 To which we may add, and because the sealing of these Jews all at once, before the execution of the ensuing plagues, doth imply that they should be all living when the plagues begin, and while the plagues continue, as we find them at the sounding of the sift Trumpet, chap. 9 ver. 4. And because also the plagues are not ordinary plagues, but extraordinary: not such plagues in which the sealed persons are to be any way sharers with the unsealed; but such plagues as were brought on Pharaoh and his people, when Israel was wholly exempted from them. Moreover St. Paul, Gal. 4. ver. 25. etc. is so fare from making Jerusalem that was then (Jerusalem in her legal and Mosaical estate) a type of Heaven, or of the Christian Church; that he plainly affirms she was an enemy to the children of promise, the children of Jerusalem which is above, ver. 26. that is, of jerusalem which is to be restored from above: for seeing Interpreters acknowledge, that this free jerusalem, is not to be understood of a jerusalem which is locally in Heaven; but of a jerusalem on earth: called jerusalem which is above, in respect of its original and spiritual endowments from thence, as Pareus observes: seeing I say, they acknowledge thus much, they might, in my conceit, have seen as well, that it could not be understood of the Church of the Gentiles, the Christian Church that now is. First, because this could not be called Jerusalem, unless Jerusalem had been a type of it; which the Apostle denies. Secondly, because the Apostle, ver. 25. distinguisheth [Jerusalem in bondage] as well in time, as in condition, from the [free jerusalem] calling her [jerusalem that now is,] which argueth that the [free Jerusalem] was not then; and consequently could not be meant of the Christian Church then also in being. And thirdly, the Prophecy which he allegeth, ver. 27. out of Isaiah chap. 54. ver. 1. 
* Isa 49. ver. 13, 14, 15, 16. etc.  Rejoice thou barren that bearest not, etc. doth infallibly declare, that he meant by the [free jerusalem,] which is the mother of us all, the jerusalem, which shall be rebuilt and inhabited by Christ himself at his coming from Heaven with all the Saints. For first, this barren and desolate Jerusalem, is opposed to the Gentile Nations, ver. 3. who are not said to be her seed, or natural people: but to be inherited by her seed, that is, to be held tributaries by the Jews, as other Prophecies do abundantly testify. And secondly, this barren Jerusalem, ver. 6, 7. is called, a wife of youth, when she was refused: and said to be forsaken, but for a moment in respect of the everlasting and immovable kindness with which she shall be received, which cannot possibly be meant of the Gentiles, to whom the Lord was not married, and whom he took not for his people, till this wife of youth was refused and forsaken. And because she was to be a long time barren and desolate after her destruction by the Romans, therefore the Apostle, Heb. 13. ver. 14. saith of her, For here we have no continuing City, but we look for one to come, which City to come, is the City the Prophet here speaks of, as remarried, and more fruitful after her barren and desolate estate, than before: and which the Apostle calls, [Jerusalem which is above] and the [free Jerusalem,] and of which also he saith, Heb. 12. ver. 22. But ye are come unto Mount-Sion, and unto the 
* Psal. 46. v. 4. Psal. 48. v. 1.2. Psal. 87. v. 3. Isa. 60. v. 14. Ezek. 48. v. 35.  City of the living God, the heavenly Jerusalem, and to an innumerable company 
* Mat. 16. ver. 27. 2 Thess. 1. v. 7. Joh. 1● v. 51.  of Angels, to the 
* Eph. 1. v. 10, 11.13, 14. Rev. 10. v. 7. Joh. 10. v. 16.  general Assembly and Church of the firstborn, which are written in Heaven, etc. which doubtless may well be applied to the Church triumphant on earth under Christ her Head, with whom the Angels shall come, and on whom they shall visibly attend at his next appearing: but not to the Church now militant on earth, as Piscator and Pareus apply this also. And this may serve as a [Lydius lapis,] as a touchstone to show how unadvisedly the words [Jew, Israel, Zion, and Jerusalem] are figuratively expounded, of the faithful in general. And indeed seeing the jews before the incarnation of Christ, did never call the Converts of the Gentiles, jews, but always Proselytes: it is not likely, that the Apostles would then begin to call them jews; when the believing jews themselves were (in respect of their Faith) to be called Christians, and not jews. Neither is it likely, that the words [Israel, judah, Zion, Jerusalem, etc.] should have been so often used in the Prophets, without any intimation of a figurative sense, yea with such evident circumstances and contents showing the contrary, if they had been mystically intended: this also I say, is nothing likely, seeing in the Revelation the mystical sense of Sodom and Egypt, but once spoken of; and of Babylon, but seldom mentioned, is plainly intimated unto us in the 11. and 17. chap. And for my own part I am persuaded, that the mystical interpretation of the plain Prophecies which concern the jews future restauration in their own Land, and our Saviour's and the Saints visible reign over them and all other Nations hath been the occasion of the various and unsatisfactory interpretations of most part of the Revelation, and of some part of daniel's visions: and that Divines will neither concur in Judgement, nor come near the truth in much of these obscure Prophecies, till they agree upon the proper exposition of the foresaid plain Prophecies; as Mr. Mede that renowned Author calls them, in the 293. and 294. pages of his Comment, on the Apocalypse, where he commends this to the consideration of them that are learned, and able to judge of the mysteries of Divinity, to wit, Whether it be not the best and easiest way of dealing with the jews; not to wrest the most clear Prophecies touching the affairs of Christ's second and glorious coming, to his first: but to persuade them, that they are to expect no other Messiah, to accomplish all those things, then that jesus of Nazareth, whom their forefathers crucified— For while we thus wrest those most clear Prophecies, saith he, the jews deride us, and are the more hardened in their unbelief. And doubtless this, and the Idolatry of Papists are the principal motives, which keep us at such a distance in affection, that the ordinary means of salvation, the preaching of the Gospel, is neither exercised by us amongst them, nor sought unto by them amongst us. But yet these stumbling blocks shall neither hinder, nor delay the extraordinary means of their salvation, at their general conversion. For the 
* Isa. 32. ver. 13, 14, 15.  time is set, in which the Spirit shall be poured on them from on high: and in which their so plentifully and so plainly foretold deliverance shall be fully accomplished at the appearing of our Lord Jesus Christ. And therefore, beloved Reader, seeing thou knowest these things before, beware that thou be not still led away with the error of an unwarrantable (and indeed pernicious) interpretation, by reason whereof the way of truth is evil spoken of; but grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ, to whom be glory both now and for ever. Amen. Farewell.  
Thine in the service of the Lord, ROBERT MATON:   

AN ANSWER TO Mr. PETRIE'S Preface.  

Preface. FIrst, Some Prophecies speak plainly of Christ, and cannot be understood of another; Esa. 9.6. Unto us a child is borne, unto us a son is given, his name shall be called Wonderful, etc. Some are typical, or delivered with covers of things signifying Christ, his offices and benefits. And of these some are spoken of the type, or thing signifying, and can be understood only of the thing signified; and some are true both of the type and of Christ, either in the same, or in a different manner, that is, some are true of both in a proper sense; some are true of both in a tropical or figurative sense; and some are true of the one properly, and of the other figuratively. All these sorts are manifest in sundry Prophecies: here I touch one for all, 2. Sam. 7.12. When thy days be fulfilled, and thou shalt sleep with thy Fathers (saith the Lord unto David) I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his Kingdom. This was true in the person of Solomon, and of Christ too properly. v. 13. He shall build an house for my name. This was true of Solomon in the proper acceptation of the word [house] and figuratively of Christ, who said, Matth. 16.18. Upon this rock will I build my Church. It follows, I will establish the throne of his Kingdom for ever. This was not true of Solomon in respect of his person, (for he died) neither of his posterity, from whom Jacob had foretold that the Sceptre should departed at the coming of Shiloh, Gen. 49.10. but of Christ it is true: for his Throne is established for ever and ever. Heb. 1.8. v. 14. I will be his Father, and he shall be my son. This is true of Solomon in respect of adoption, and of Christ in respect of eternal generation. Fiftly, it is said there, If he commit iniquity, I will chasten him with the rod of man— but my mercy shall not departed from him, as I took it from Saul. This is true of Solomon, and not of Christ (who was free of sin) unless we understand his members, or their sins imputed unto him. v. 16. Thy house and thy Kingdom shall be established for ever before thee: thy Throne shall be established for ever. This cannot be understood of David or Solomon's house or Kingdom (as experience proves now for the space of 1600. years, and more) but of Christ's house and Kingdom, which shall never fail. By this one passage it is manifest; First, how miserable ignorance it is, to expone all the Prophecies after one and the same manner, or in a proper sense only. Secondly, that the Evangelists and Apostles exponing these Prophecies in a spiritual and figurative sense, do not wrest them, even albeit these have been fulfilled some way before; but according to the intendment of the Spirit they bring them unto Christ, who is the end of the Law, and scope of the Prophets.  
Answer. The Prophecies which we have alleged for the Jews deliverance, and our Saviour's reign on earth, are all plain prophecies: and therefore your distinguishing of the prophecies into plain and typical prophecies, is very unseasonably (that I say not craftily) applied against us. However in the first place, the Reader may observe, that we have as much reason to believe, that the Prophecies which speak plainly of the Jews, cannot be understood of any others; as we have to believe, that the Prophecies which speak plainly of Christ cannot be understood of another: and consequently that you do very erroneously interpret these Prophecies, when you understand by them, the conversion of the Gentiles. And secondly, he may observe, that having cited 2 Sam. v. 12. When thy days be fulfilled, and thou shalt sleep with thy Fathers, I will set up thy seed after thee, which shall proceed out of thy bowls, and I will establish his kingdom. You say [This was true in the person of Solomon, and of Christ too properly.] Which is as much as we say, to wit, that God shall establish unto Christ a civil and proper Kingdom, as he did unto Solomon. And indeed it is beyond the force of these words in the 16. verse. Thy house and thy Kingdom shall be established for ever before thee, thy throne shall be established for ever. To prove, that Christ's reign and solomon's, that the type and thing typified are not both to be understood properly and in the same manner: seeing the word [for ever] is not here to be taken in an unlimited sense, for an infinite time, but in a limited sense, for a long time, (as we show in our reply by many instances out of scripture) and so doth intimate unto us only, that Christ's Kingdom, a● it is to be the longest that ever was on earth, so it is to be the last too, it is not to be left to other people, as Daniel saith, chap. 2. ver. 44. but is by Christ himself to be delivered up to God, even the Father, at the last resurrection. And that not only Solomon's reign, but his building of an house to the Lord too, is to be properly fulfilled in Christ, the Prophet Zechariah, chapter 6. ver. 13. doth plainly reveal. Behold, saith he, the man whose name is the Branch, and he shall grow up out of his place, and he shall build the Temple of the Lord, even he shall build the Temple of the Lord, and he shall bear the glory, and shall sit and rule upon his Throne, and the counsel of peace shall be between them both: In which words, [the Temple of the Lord] doth signify the Temple at Jerusalem, as the verses following do show; and there is no other signification of this phrase in all the old Testament, as we have observed in our reply to your answer, where you expound our Saviour's building of the Temple of the Lord, of the raising of his body from the grave: and yet here you make it to foreshow the  perseverance of those that were after his incarnation, to be called to the profession of his name by a lively faith. So unsteadfast are you, and unresolved in what sense to take his building of an house unto the Lord. And therefore although such typical prophecies as are compound oracles, were to have a double accomplishment, yet it is questionable, whether they were to have a different meaning. And sure we are, that this which you have alleged for an instance doth carry but one and the same sense in the type and antityp●; And consequently, it is not miserable ignorance in us to expound the prophecies of Christ's Kingdom, or the Jews deliverance in a proper sense only: but rather manifest insolence in you to say so, and to affirm withal, [that the Evangelists and Apostles expound them in a spiritual and figurative sense,] when you can bring no plain text to demonstrate what you say.   

Preface. Secondly, So the promises of deliverance from Babel had their own accomplishment in the days of Ezra and Nehemiah: but that was not all the meaning of these prophecies, which were in another manner and more fully performed by Christ: for this cause it is said, Col. 1.12. Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the Saints in light, who hath delivered us from the power of darkness, and hath translated us into the Kingdom of his dear Son, in whom we have redemption through his blood; And Revel. 5.9. Thou hast redeemed us unto God by thy blood, out of every kindred, and people, and nation. There is our Redeemer more glorious than Ezra or any other: there is our inheritance and Kingdom better than Jerusalem: and there is a redemption from all nations. Now when these prophecies are fulfilled once in respect of the type, and again in a more transcendent manner by Christ; if we deny what God hath done, we are false and ungrate: and if we expect them to be fulfilled yet again in the type, it were a worse returning than that of the Galatians, chap. 4.9. (that was unto the types of his Priestly, and this unto the types of his Kingly office) and Christ is become of none effect unto such.  
Answer. As we do not doubt but that the prophecies of the Jews deliverance from Babylon, had their accomplishment in the days of Ezra and Nehemiah: So we cannot grant that the prophecies which we have alleged for the Jews future deliverance from their captivity, do at all concern their deliverance from Babylon. Nor that those which concern their Babylonish deliverance, were types of the Gentiles conversion. And you have neither quoted any one of the prophecies, which speak of their deliverance from Babylon, nor shown out of the Evangelists or Apostles any one text, where the application of these prophecies to the conversion of the Gentiles, is intimated. And therefore though it be true, that the Father hath made us meet to be partakers of the inheritance of the Saints in ●ight; and delivered us from the power of darkness, and translated us into the Kingdom of his dear Son, in whom we have redemption through his blood, even the forgiveness of sins, and that Christ hath redeemed us unto God by his blood, out of every kindred, and people, & nation; yet it is not true, that this was prefigured by the Jews deliverance from Babylon, but by the sacrifices and ●egall Ceremonies, which did foreshow both the death, and the efficacy of Christ's death, in whom alone we have redemption from the power of fin and the grave. Neither is it true that the Kingdom of Christ of which we are now only made meet to be partakers, is yet in being; or that it shall be, till Christ's appearing with the Saints in light; (as we show in our Reply) and therefore you must make better proof of these Premises, to wit, that such prophecies as are properly fulfilled in the type, may be figuratively fulfilled in the antitype: and that the Prophecies which we have quoted for the Jews future deliverance, do foreshow their deliverance from Babylon. And that those which foreshow that deliverance, were typical Prophecies. You must make better proof, I say, of all this, before you can conclude, [That we deny what God hath done; or that we expect that is to come which is already past.] Yea it is very absurd to think, that the Prophecies which concern the Jews deliverance from Babylon, were typical prophecies; First, because they are plain Prophecies, which you confess cannot be understood of any other, but of them of whom they speak. And secondly, because the type would not be of equal latitude with the thing typified, the redemption of the Jews, with the redemption of themselves, and all other Nations. And besides it is manifest, that the Prophecies which we have alleged out of Zechary touching the Jews future deliverance, (and which agree so well with the rest in other Prophets) were revealed after the accomplishment of the Jews return from Babylon; and therefore cannot possibly be understood of that, but of a deliverance not yet accomplished, and consequently too cannot be typical prophecies, because they have not been fulfilled in the type.   

Preface. Thirdly, the elect Jews did not rest upon the Mosaical Types, but all the Prophets gave witness unto Christ, that through his Name, whosoever believes in him shall receive remission of sins, Act. 10.43. they believed that through the grace of the Lord Jesus Christ they should be saved even as we, Act. 15.11. in this faith they died, Heb. 11.13. I say this Faith, because as Faith is one in respect of the object, Eph. 4.5. So the Apostle declares our Faith by the example of the ancients. Neither did they rest on the promises as on earthly, but they desired a better Country, that is, an heavenly, Heb. 11.16. and when they were tortured, they would not accept deliverance from their torments, that they might obtain a better resurrection, v. 35. was that an earthly hope? no; they believed the redemption of their souls by the Messiah, Psal. 34.22. that he was to be wounded for their transgressions, and bruised for their iniquities, and the chastisement of their peace was to be upon Him, and that they were to be healed by his stripes. Esa. 53.5. and Simeon waiting for the consolation of Israel, when he sew him, blessed God, and said, Lord, now let thy servant departed in peace,— for my eyes have seen thy salvation. Luk. 2.29. He craves not longer life to reign with Christ on Earth, but was content to departed having seen the salvation of God, the light of the Gentiles, and glory of Israel.  
Answer. The elect Jews, you say, did not rest upon the Mosaical types, neither doubtless did all the non elect Jew's rest upon them: but having the knowledge of the true means of their salvation, did many of them seemingly, though not savingly, embrace it. And what though the elect Jews did believe the remission of their sins, and the redemption of their souls by Christ; and that he was to be wounded for their transgressions, and bruised for their iniquities, etc. and died in this Faith, and could not be forced to forsake it by any torments? Did they therefore believe no more than this? Did they therefore not believe that Christ should reign with them, as well as suffer for them? nor that they should reign with him, as well as suffer with him? what! shall we think that they were not to reign on Earth, because 'tis said in these texts, that they believed the remission of their fins, and the salvation of their souls after their departure? Certainly we are taught otherwise. Verily I say unto you, that ye which have followed me, in the regeneration, when the Son of man shall sit on the Throne of his glory, ye also shall sit upon twelve Thrones, judging the twelve Tribes of Israel, said our Saviour to his Disciples, Matth. 19 ver. 28. In which words there is their reign, Ye shall sit upon twelve Thrones judging the twelve tribes of Israel. And the time of their reign, said to be, first, in the regeneration, that is, in the time, when the sins of the Jews shall be blotted out: in the time when Christ shall come and turn away ungodliness from Jacob, as St. Paul writes, Rom. 11. ver. 26. and secondly, which is coincident with this, when the Son of man shall sit on the Throne of his glory. That is, when Christ himself shall come to reign: when at the last Trumpet, the Kingdoms of this world shall become the Kingdoms of our Lord, and of his Christ. This is the Master's voice, and the voice of his servants is like unto it. If we suffer, we shall also reign with him, saith St. Paul, 2 Tim. 2. v. 12. and chapter 4. ver. 8. Henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me at that day, and not to me only, but to them also that love his appearing. And Rev. 5. ver. 10. Thou hast made us unto our God Kings and Priests, and we shall reign on Earth, saith St. John. Now the first of these texts shows, that the Saints shall be Kings; the second, when they shall be Kings, to wit, at Christ's appearing, when they shall receive their Crowns. And the third (besides this) shows where they shall be Kings, to wit, on Earth. I say besides this, for it shows expressly also, that they shall be Kings: and infallibly too, when they shall be Kings; seeing it is said, and we shall reign on earth. Which prophetical words do signify unto us, a reign that the Saints should enjoy on Earth, and not a reign that they did then enjoy, and consequently, a reign to follow their resurrection, and not to go before it. And when the Apostle Heb. 11. ver. 14.15.16. doth allege this as a reason, to show that the Patriarches did desire an Heavenly Country, to wit, because they did not return to the Country from whence they came out, which they might have done if they would; what Country is this heavenly Country so likely to be, as the Land of Canaan which they did expect to possess, when they and it should be restored to an heavenly condition? for doubtless had Heaven it self been meant by the heavenly Country, which the Apostle h●●● speaks of, they might as well have obtained the joys of Heaven in their own Country (where their predecessors had obtained them) 〈◊〉 they had r●●●●●●d thither, as they could in th●●, w●●●● they lived as Pilgrim's. B●● seeing Christ was promised to be th●●r seed, and the Land of Canaan to them and their seed for a peculiar possession, they could not leave that Land, and return to their Country, with any confidence to be made partakers of the blessings which God had promised to bestow on them and their seed in Canaan only, and for the expectation of the accomplishment of which promise, he had called them out of their o●●● Country, to live as strangers in that. I say, they could not return to their country, salva fide, with a s●●●● and steadfast faith in the promises, made, and to be fulfilled unto them in the land, whither God had called them: although otherwise they had opportunity to have done it: although they had no outward and worldly hindrance, and inconvenience to keeps them from returning. So that the Apostle doth her● set forth u●to us the faith of all the Patriarches, as he did before, the faith of Abraham only, verse 8.9.10. to wit, in this, because through the hope they had, that they should after receive that p●●ce for an inheritance, they chose rather to live as strangers in it at that time, wh●● they were liable to the injuries and hostility of the C●●●●●tes, then to return to their own Country, where with their hindered and acquaintance, they might have lived in mo●● outward security, and contentment. And it is observable, that the Apostle calls not this their desire, [an earthly hope,] as you turn the Saints hope to reign on earth, but an Heavenly hope, a d●●●●e of an Heavenly country. And well might he call that L●●d an Heavenly cou●trey, ●●ich as Ezekiel foresh●●● chap. 36. verse. 35. shall beco●● like the 〈◊〉 of Eden, and in which the glorified Saints and Christ himself (on whom the Angels shall vi●●●ly ascend and descend) s●●●be inhabitants. And well might he call Jerusalem also, in 〈◊〉 to the time in which it is to be restored under Christ, a 
* This I conceive to be the meaning of these words, although in my 〈◊〉 page 47. I have re●●●●●● i● to the new Jerusalem; the City not made with h●●●●. For I see not why Abrah●● s●jour●●●● in the Land of Promise, should be a more forcible Argu●●●, of his looking for H●●●●●, then if he had remained in his o●●● Co●●●●ey.  City whose ●●ilder and maker is God, verse. 10. because as it shallbe rebuilt by Christ, so it shallbe built according to the figure and platform, which God himself hath described by Ezekiel. And this may suffice here to show how perversely you call this hope of the Saints [an eartly hope] and how frivolously you seek to destroy this hope, by such texts as mention their belief of the forgiveness of their sins, and of our Saviour's suffering for sin: and their desire to departed out of this world: and their dying in the faith; as if this were all the happiness of the Saints that is revealed unto us in the Scriptures; whereas this is to precede their resurrection, and their resurrection to precede their reign, and their reign to precede their highest glory, in the new Jerusalem. And besides this, you give the Reader notice, how apt you are to wrest the Scriptures, by the plain conversion, which you have made of the text, Acts. 15. verse 11. for you apply it to the Jews under the Law, saying, they believed that through the grace of our lord Jesus Christ, they should be saved, even as we, when as St. Peter saith, We believe, that through the grace of our Lord Jesus Christ, we shallbe saved, even as they, and so shows the Jews under the Gospel, that they should as well be saved by faith in Christ, without the ceremonies of the Law; as their Fathers had been by this faith under the ceremonies of the Law: and the text, Psal. 34. verse 22. which you apply to the redemption of the faithful from etternall torments by the death of the Messiah; is meant of Gods delivering of them, out of temporal calamities and afflictions, as the foregoing verses do plainly show. And lastly your argument touching old Simeon, [that he craved no longer life, to reign with Christ on earth] doth make as much against his belief of Christ's spiritual, as his personal reign, and against his belief of Christ's suffering, as against either of these: and surely though he prayed to departed, because it was revealed unto him, that he should not see death before he had seen the Lord Christ; yet the testimony he gave of Christ, that he should be the glory of his people Israel, (which doth as well intimate the general conversion of the Jews, and Christ's reigning amongst them, as his being a light to lighten the Gentiles, doth imply the conversion of the Gentiles) this testimony, I say, doth show, that Simeon did hope to live again, to reign with Christ; although he did then desire to departed, having seen him. And to this hope of the Saints, as well as to the hope of the glory, which shall follow their reign, St. Paul alludes, when he saith, that others of the faithful Jews, were tortured, not accepting deliverance, that they might obtain a better resurrection.   

Preface. Fourthly, And nevertheless many jews sought righteousness by the works of the Law, and not by faith, Rom. 9.32. and they looked upon the promises with a bodily eye only, as if the Messiah were to erect an earthly Monarchy at jerusalem. And looking thor●●● these spectacles they could not think that Jesus Christ is the Messiah, and so they stumbled at his worldly baseness, and being miscarried in their brains, they could not see his spiritual power and benefits. After their miserable example others acknowledging Jesus Christ to be the promised Messiah, and not considering the difference of the promises, have not attained fully unto the truth of them, and so have erred in mistaking his natures and benefits. Thus Eblon thought him to be a man, and not God, as if all the promises could have been performed by a man endowed with singular grace. Cerinthus likewise held that Christ is only a man, and because he saw him not sitting on the throne of David, he held that Christ is not risen from the dead as yet, but shall rise and reign in Jerusalem a thousand years, and all his Subjects shall be satisfied with all manner of pleasures, in meat, drink, marriage, festival days, and offer oblations and sacrifices. Euseb. lib. 3. chap. 25.  
Answer. That the Jews were in an error, which sought righteousness by the works of the Law, we willingly acknowledge, but that they did err, in taking the promises touching Christ's Kingdom and their own deliverance in a proper sense, we cannot think. For we know that the multitude would have made Christ a King, Joh. 6. verse 15. and that Nathaniel, that righteous Jsraelite, said unto our Saviour, Rabbi, thou art the son of God, thou art the of King Israel. Joh. 1 verse 49. and it were too in jurious to our Saviour's innocency (who came into the world to bear witness unto the truth. Joh. 18. verse 37.) to imagine that he would not upon these occasions have showed them, that they were mistaken in his Kingdom, if he was never to be such a King, as the Jews thought he should be; and would then have made him, had he not avoided it, by hiding himself from them. And indeed by the parable Luke. 19 touching the Nobleman's going into a fare country to receive for himself a Kingdom, and return; which he put forth of purpose, because the Jews did look for the immediate appearing of his Kingdom; by that parable, I say, he did as good as tell them, that they did rightly conceive of the nature of his Kingdom, but not of the time when it should appear: that they truly thought, he should reign visibly over them on earth, though they were deceived in expecting the accomplishment of it, then at his first coming. For what was the Kingdom of God which the Jews thought should immediately appear? was it the glory that shall follow the Judgement of the dead? doubtless they thought not that the Judgement of the dead, should immediately ensue. Or was it the means of salvation that they looked for? doubtless than they knew that they had long enjoyed this even as their peculiar. The Kingdom of God then, which they so earnestly and so soon expected, must needs be the Kingdom which God had foretold, that Christ should govern personally on earth, when he should be set by him on the Throne of his Father David. For indeed Christ can bring with him no other Kingdom for himself, (that is, no other Kingdom to govern as man) but this, from that fare country, whither he is gone to receive for himself a Kingdom, and to return. And therefore 'twas not their looking [through these spectacles] as you phrase the proper exposition of the prophecies, that made them to deny, that Jesus was the Christ, but rather stumbling at his mean condition only, they did to him, what Gods hand and Counsel had determined before to be done. And as the Jews were no example of misbelief, in looking for their deliverance from captivity, and for our Saviour's personal reign amongst them: so doubtless the proper acception of the prophecies concerning our Saviour's reign, did no more occasion Ebion and Cerinthus to mistake his natures, and deny his divinity; then the proper acceptions of the prophecies concerning his incarnation & suffering did: and therefore seeing it is not possible that the true understanding of one part of the Scripture, should thrust us into the misapprehension of another part thereof; we may well think, that it was the want of a due consideration of those texts, which do demonstrate the divine nature of Christ; and not the truth they held touching his reign, that drew them into this error. For it is either through the want of a careful searching into the Scriptures; or by reason of some sinister and by-respects only, that all errors have both their rise and continuance in the Church of God.   

Preface. Fiftly, Upon this occasion the Apostle John wrote the Gospel again, and more largely than any other of the Evangelists speaks of Christ's Godhead, his wonderful works, his Kingdom, resurrection, and his coming again, especially that the Son of man is now glorified, chap. 13.31. that he hath overcome the world, chap. 16.33. that his Kingdom is not of this world, and if his Kingdom were of this world, his servants would fight, that he should not be delivered unto the Jews, but now is his Kingdom not from hence, chap. 18.36. And of the condition of his Subjects, he saith, Remember the word that I said unto you, the servant is not greater than the Lord, if they have persecuted me, they will also persecute you, chap. 15.20. verily I say unto you, ye shall weep and lament, and the world shall rejoice, and you shallbe sorrowful, but your sorrow shall be turned into joy: these things have I spoken unto you, that in me ye might have peace, in the world you shall have tribulation: but be of good cheer, chap. 16.20.33. And of his coming again he saith, In my Father's house are many mansions— if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also, chap. 14.2. Now you have sorrow, but I will see you again, and your heart shall rejoice, and your joy no man taketh from you chap. 16 22. All which words were written flatly against the errors of Cerinthus, and teach us that Christ's Kingdom is not an earthly Kingdom, nor delayed for one or two 1000 years; but now is his kingdom, now he hath overcome the world, his subjects are not to live on earth without persecution and sorrow, and when he comes again, he will receive them with him into his Father's mansions, and their sorrow shall be turned into joy that shall never be taken from them.  
Answer. That you have made a false report of the occasion of Saint john's writing of his Gospel, and consequently of the end and scope of the texts here alleged, the words of our English Divines, who are the Authors of the Annotations upon all the books of the old and new Testaments, printed 1645. do plainly declare. For in their argument of the Gospel according to Saint john they say. That in Domitian's time he was banished into the Isle Pathmos, where he wrote the Revelation; after which under Nerva, he was recalled to Ephesus (being aged about 97. years, which was the 100 year of our Lord) where he wrote his Gospel; some say, at the entreaty of the Christians of Asia, for the refutation of Ebion, Cerinthus, and others, who blasphemously denied the Deity of Christ. This is their testimony of the ground of St. John's writing his Gospel; wherein they tell us not, as you do, that it was because of Cerinthus, and others opinion of Christ's 1000 year's reign in Jerusalem; But that it was, as history reports, because of his and others denying the Deity of Christ. Your quotations follow, whereof the first, That the Son of man is now glorified, was spoken by our Saviour, when Judas was gone to betray him: and doth signify the glory, which was then suddenly to follow both in his death, and after his death, as Piscator notes: and will his coming again or his reigning after his coming, unglorify him, think you? certainly no: but will manifest unto the whole world, the glory which he hath received; For he shall come in the glory of the Father, as he saith, Mat. 16. verse. 27. And shall sit on the Throne of his glory, when he is come, as he saith, Mat. 19 verse. 28. which Throne, the comparing of this text with the 28, and 29 verses of the 22. chap. of St. Luke, doth show to be meant of the Throne of his Kingdom. The next words, that he hath overcome the world, he spoke to comfort his Disciples against the tribulation which they should have in the world: and they do signify, that as in himself he had and could overcome the temptations of the world, so he would in them too, by strengthening them to endure to the end for his sake, what he had voluntarily resolved to endure for their sakes. And how is this his overcoming of the world by patience, in the time of his temptation, any let or hindrance to his overcoming of it by power, to his reigning over it, at his next appearing? The third text, That his Kingdom is not of this world etc. was his answer to Pilate, when he asked him, whether he was the King of the Jews. And it doth show only, that he was not to receive his authority to reign, of men, but of God (as I observe in my reply.) This is your first file of proofs; the second doth consist of such texts, as show that the faithful most suffer persecution in this world, as Christ did: and doubtless they must till Christ's coming again, at which time they shallbe delivered from all their oppressions, and pressures, and become Rulers of the world themselves. And so these texts do make directly against the reign of the Saints now, while the tribulations of this world endure: but nothing against the reign of the Saints, when the tribulations of it shall cease. Your last file of proofs is brought to show, that when Christ comes the Saints shallbe with him, where he is: and that their joy shallbe . And what repugnancy is there betwixt these things and our Saviour's reigning on earth? certainly they shallbe ever with him on earth, when he comes again, on this earth while he reigns, and on the new earth (of which St. Peter. speaks, 2. Epist. 3. verse 13.) after his reign; for to that earth the new Jerusalem (in which the Saints shall live after the last Judgement) shall descend, as it is revealed, Rev. 21 verse 2. and when Christ himself shallbe their companion, and sin and death have no more power over them, how should their being on earth deprive them of their joy? but yet the text chap. 16. verse 22. is by Piscator referred to the joy that the Disciples received both through the sight of Christ after his resurrection, and through the inspiration of the Holy Ghost, * which he then breathed on them: and not to the joy which they shall receive at their own resurrection, when Christ comes again. And thus it appears, that you might as truly have said, that all the new Testament was written against Christ's personal reign on earth, as that the Gospel of St. John was.   

Preface. Sixtly, After Cerinthus we read next of Papias, of whom Euseb. lib. cit. Chap. 39 writes thus; he reports strange parables of our Saviour, mixed with fabulous doctrine, where he dreameth, that the Kingdom of Christ shall corporally here on earth last the space of a 1000 years, after the resurrection of the dead: which error (as I suppose) grew hereof, in that he received not rightly, the true & mystical meaning of the Apostles, neither deeply weighed the things delivered of them by familiar examples; for he was a man of small judgement, as by his books plainly appears: yet hereby he gave unto divers Ecclesiastical persons occasion of error, who respected his antiquity, namely unto Irenaeus and others, if there be any found like minded. Then lib. 7. Chap. 22., 23. he writes of Nepos, Coration, and others in Egypt infected with this error about the year, 250. whom Dionysius Bishop of Alexandria, did convince in a Synod by demonstrations and doctrine of the holy Scripture, & did reclaim them from their error. Thus he speaks ever of these opinions as of errors contrary unto the holy Scriptures. After Lactantius (who lived about the year, 320.) this error was universally abhorred, so that Hierom on Esa. l. 18. and Augustin ad Quod vult. de. hae●●si 8. writ of it as a damned error, and we read of few or none in this opinion till in this last age it comes apace with the Anabaptists and some English Novatours: few writ against it, because the arguments are so silly and ridiculous, that every understanding person reading them, finds not only the weakness of the grounds, but even out of them do gather pregnant arguments in the contrary. Albeit these Authors do agree in the time and place of this imagined Monarchy, yet they writ one against another in many circumstances thereof, as is marked hereafter.  
Answer. It is as possible that you may misreport Eusebius touching Papias, as touching the occasion of St. John's writing of his Gospel, and as you do Hierome and Augustine, who you say, [writ of the millenarian Tenet as a damned error.] whenas 
* Sicut mundus sex diebus suit creatus, scprimus suit sabbatismus: ità mundum sex millia annorum duraturum; posteá secuturum sabbatismum in mille annis postremis; ad hoc scilicet sabbathum celebrandum resurgentibus sanotis Qu● opinio esset utcunque tolerabilis, si aliquae deliciae spirituales in illo sabbatismo affuturae sanctis per Domini praesentiam crederentur, Nam etiam nos hoc opin●ti fu●mus aliquandò. Sed cùm eos, qui tunc resurrexerunt, dicam inimoderatissimis carnalibus epulis, vacat●ros, in quibus cibus sit tantus et potus, ut non solum nullam modestiam teneant, sed modum quoque ipsius incredulitatis excedant, nullo modo ista possunt nisi a carnalibus credi. Aug. lib. cit.  Augustine (lib. 20. de civ. Dei. cap. 7.) saith; That it is a tolerable opinion, if it were believed, that the glorified Saints should receive spiritual delights by Christ's presence, which is that we hold: and he saith too, that he had been of this mind himself, but left it (as in seems, f●● no other cause, but) because many c●●nal minded thought, that the raised Saints should eat and drink beyond moderation. And 
* Post captivitatem quae sub Vespastano et Tito, et posteà accidit sub'Hadriano, usque and consummationem seculi, Rumae Hierusalem permansurae sunt: quanquám sibi Judaei auream atque gemmatam Hierusalem restituendam putent; rursusque victimas et sacrificia, et conjugia sanctorum, et regnum in terris Domini Salvatoris: quae licet non sequamur, damnare tamen non possumus; quià multi virorum Ecclesiasticorum et Martyrum ista dixerunt Hier. loc. cit.  Hierome on Jer. 19 verse. 10, having set down the opinion (though wrongfully, as Mr. Mede affirms Comment. Apocal. pag. 285) saith of it: which things though we embrace not, yet we cannot condemn, because many faithful persons, and Martyrs of the Church have said them. However, it was as easy for Eusebius or any other, to condemn Papias for a man of small judgement, as it is for you, to say, [that our arguments are so silly and ridiculous, that every understanding person reading them, finds not only the weakness of the grounds, but even out of them doth gather pregnant arguments in the contrary] 'twas as easy, I say, for Eusebius to write the foresaid words, as it is for you to write these, albeit the Reader may plainly see, that you do but slander our arguments herein. For besides the plain texts and prophecies in the new Testament, there are far more prophecies in the old, to show our Saviour's corporal reign on earth, than there are to show his birth and death, and as clearly delivered to the understanding. But be it as Eusebius saith, [that Papias was a man of small judgement] yet that he shown it not in being of this opinion, not only the Scriptures, but the judgement of Irenaeus, and other Ecclesiastical persons, who followed him in it, do attest: of whom we cannot entertain such an unjust belief, as to think, that they would prise the antiquity and authority of Papias word, above the authority and antiquity of the word of God itself. But that this truth might be universally abhorred, and rejected as an error after the 320. year of our Lord, we easily believe. For it is unquestionable, that many a truth and error did change titles each with other, as popish ignorance, superstition and idolatry grew in request, and needs then must this truth, which ascribes the accomplishment of the predictions of Christ's Kingly Office to their right owner, soon vanish out of men's minds, and lose its lustre and repute; whenas that Man of sin was shortly to appear, who to exalt his power above all that is called God, should as blasphemously, as deceitfully, apply these prophecies to himself. And lastly, that we agree not in all circumstances about this opinion, doth no more derogate from the truth and worth of it; then the differences that are amongst other Christians do derogate from the truth and necessity of any subject wherein they do disagree.   

Preface. Seaventhly, They speak not now of feasts and sacrifices, as Cerinthus did; but if they will maintain this opinion, I see not how they can eject them, seeing the Prophets speak as expressly of them, as of Christ's Kingdom. Jer. 33.17. Thus saith the Lord, David shall never want a man to sit upon the throne of the house of Israel, neither shall the Priests the Levites want a man before me, to offer burnt offerings, and to kindle meat offerings, and do sacrifice continually. See, ver. 21.22. Zech. 14.16.21. But that these and such other texts should be expounded spiritually, it is plain by Mal. 1.11. where incense and offerings are not restrained unto the Jews at Jerusalem, but made common unto the Gentiles every where: and more plainly in the New Testament. If the Millenaries will exporte with us these texts of spiritual Sacrifices, they cannot show any probable reason, why the prophecies concerning Christ's Kingdom should not likewise be exponed spiritually. And Hierome in Isa. 63. lib. 18. saith, If we grant these words to be exponed carnally, let them hear the like promises made unto Sodom, as unto Jerusalem, Ezek. 16.53. When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them— when thy sister Sodom and her daughters shall return— then thou and thy daughters shall return. Wherefore (saith Jerome) these houses [mentioned, Isa. 65.21.] must be understood of virtues, or the divers mansions beside the Father— and of such houses our Saviour speaks, Mat. 7. verse. 24. I will liken him to a wise man, who builds his house on a rock. And the Apostle saith, 2 Cor. 5.1. we have a building of God, an house not made with hands, eternal in the Heavens. Because we cannot conceive of Heaven in such a manner as it is, it pleaseth God to insinuate it into our affections by similitudes of things pleasant unto us, and to teach us faith by sensible things: and therefore we should not rest on these borrowed words, but know that the thing described goes beyond the earthly similitude.  
Answer. Surely Mr. Mede (loc. cit.) doth make it good against Jerome, that the primitive Christians also spoke not of sacrifices. And yet soeing that text, Mal. 1. verse. 11. which speaks expressly of the Gentiles, can be no pattern to expound those which speak particularly of the Jews, and of the house of Levi: and that you allege such pregnant prophecies for the restoring of sacrifices, why should we not believe this also? what absurdity will arise from such a belief? certainly we know as well as you, that they are now unlawful, but it will not follow from hence, that they shall never be lawful again: unless it can be be proved, that God cannot again command, what he did sometimes forbid; or that he cannot enjoin the use of a thing at several times, for several ends: or that God hath in his word forbidden the use of these things at any time hereafter, to wit, as well after the coming of Christ, as before it: neither of which I presume can easily be maintained. And as for that prophecy, Ezek. 16. verse 53. etc. which is your other main pillar to support the figurative sense of all the prophecies in controversy: and to bear down our proper and natural construction of them: it hath indeed not the substance but the sound of an argument only, and makes much against you, but nought against us. For first, it shows them to be in an error who affirm, that the captivity of Samaria, of the ten Tribes is already returned. And secondly, it is more forcible to disprove the Jews return from Babylon (against which also it may be alleged) then to disprove their future return from all countries'. For the 60. and 61. verse. Nevertheless, I will remember my Covenant with thee in the days of thy youth, and I will establish unto thee an everlasting Covenant. Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger, and I will give them unto thee for daughters, but not by thy Covenant. These words do show that this captivity of Jerusalem should return again, and at her return receive her sisters Sodom and Samaria; and therefore the words, verse 53. when I shall bring again their captivity, the captivity of Sodom and her daughters, etc. do show only, that this prophecy doth speak of the captivity and desolation of Jerusalem and her adjacent cities & villages by the Romans; from which they should no more be restored, till Samaria and her adjacent cities & villages should be restored, and inhabited by the Israelites, by the ten Tribes, whose future return is witnessed by so many evident prophecies: and until the place where Sodom and her cities stood, should again become a fruitful land and full of inhabitants, as the 55. verse doth intimate. So that this prophecy is equivalent with that of Isa. 32. verse 13. etc. Upon the land of my People shall come up thorns and briers, yea upon all the houses of joy in the joyous City: because the palaces shallbe forsaken, the multitude of the city shallbe left, the forts and towers shallbe for dens for ever, a joy of wild asses, a pasture of flocks. Until the Spirit be poured upon us from on high and the wilderness be a fruitful field, and the fruitful field be counted for a forest. And the meaning of the word [for ever] here doth give an answer also to the text Amos. 5. verse 2. The virgin of Israel is fallen, she shall no more rise. For doubtless the negative adverbe [no more] doth imply in that place the like quantity of time, as the affirmative adverbe [for ever] doth in this, that is, a long, but not an infinite time, as the ensuing limitation of it, Until the Spirit be poured upon us from on high, doth infallibly declare. And thus it is evident that both the prophecy of Ezek. chap. 16. verse 53. etc. and the prophecy of Amos chap. 5. verse 2. do show only (what our Saviour's prophecy doth, Luke 21. verse 24.) that Jerusalem should lie desolate a long time, but not always; that is, until the conversion of the Jews by an extraordinary effusion of God's Spirit upon them, and no longer; as Joel also foreshews. chap. 2. verse. ●8. etc. and consequently, that which you deem an invincible fort, is fallen of itself; and by its fall doth declare, that Jerome's expounding of the houses mentioned Isa. 65. verse 21. of virtues, is a very vicious exposition. For as the Pharisees made the commandment of God of none effect, by their tradition, Mat. 15. verse 6. so do you make the word of God to be nothing, by such faithless interpretations; I say, faithless, because they teach men to destroy the very object of faith (the plain history of God's word) by turning it into a mere poetical fiction: and consequently it is the ready way, to make men have less faith than the Devils have: to bring them to that pass, that they shallbe willingly ignorant, that, by the word of God the Heavens were of old, and the earth standing out of the water, and in the water, whereby the world that then was, being over-flowed with water, parished: and that by the same word they are kept in store, reserved unto fire against the Day of judgement, and perdition of ungodly men: as St. Pet. saith, 2 Epist. chap. 3. verse 5, 6, 7. it is the ready way, I say, to make men willingly ignorant of all this; and then what can follow, but that they scoff at the expectation of Christ's coming, saying, where is the promise of his coming? for since the Fathers f●ll asleep, all things continue as they were, from the beginning of the creation, verse 4. Whereas you say then, [that because we cannot conceive of Heaven in such a manner as it is, God doth insinuate it into our affections, by similitudes of things, pleasant unto us.] Certainly it is easy to understand, when God speaks of a thing by way of comparison, and when he speaks of it as it is. And though the joys which God hath prepared for the Saints are unutterable; yet the place, the eternal habitation, which he hath prepared for them, is not inapprehensible. For doubtless it is that new 
* That this city cannot be taken mystically for the Church now on earth, it is evident; seeing that new earth, (the ceation whereof, the descending of this city unto it (as to the place after alleged) is immediately to ensue, if not to contemporate with, is not yet in being as S. Peter in his 2. Epist. 3 ch● and 13.8. doth plainly declare.  Jerusalem described Revel. chap. 21. and 22. which must descend to the new earth, after the last judgement, the judgement of the dead at the last resurrection. For seeing the glorified bodies of the Saints shall still be flesh and bones (as our Saviour saith Luke 24.39.) though neither sinful nor corruptible, what place should such material creatures inhabit but a material place? and if they shall inhabit a material place, what more glorious City can we fancy to ourselves, than the foresaid City is? whose foundations, walls and gates are all precious stones, whose street is pure gold like clear glass, whose gates are kept by Angels, and in which the Throne of God and of the Lamb is, whence the river of water of life prooceeds, on the sides whereof the tree of life grows. And what should move us to take this tree (and consequently any of the other materials) in an allegorical sense here, rather then Gen. 2. verse 9, and chap. 3. verse 22. Or how can we think that God would so exactly and fully reveal the materials, platform, and contents of this City, if there were no such thing? what? shall we say, that God is not where he saith he is? or that these things are not such as he saith they are? doubtless to do either were an abominable presumption. And consequently the proper exposition of such plain prophecies, is the only intended sense of the Holy Ghost; and you do as ridiculously, as dangerously affirm, that our Saviour's words Mat. 7. verse 24. and St. Paul's 2 Cor. 5. verse 1. are meant of virtues. For according to this exposition, our Saviour should have said, I will liken him to a wise man, that builds his virtues are 4 rock; whereas indeed he compares the lively and active faith of an obedient hearer to a house built on a strong foundation, and not to virtues. And St. Paul should have said, we have virtues of God, virtues not made, with hands, eternal in the Heavens; Whereas he speaks of the immortal and glorified bodies which the Saints shall receive of God at their resurrection, and not of virtues. Yea you might have said as well, that the ten●a commandement, Thou shalt not covet thy neighbour's house; is thus to be understood, Thou shalt not covet thy neighbour's virtues. And that where we read of our Saviour, Luk. 14. verse 1. That he went into the house of one of the chief Pharisees, it is to be understood, that he went into the virtues of one of the chief Pharisees. And if this be not to make the word of God a ball of wax, a thing capable of any shape and impression, what is?   

Preface. Eightly, I know some Millenaries will take it hardly, that they are called the offspring of Cerinthus, seeing they disser from him in sundry particulars; and some say, it's no matter, who hath said it before, whether Cerinthus or Swenkfold, if it be true. I answer searcely any heretic did ever renew an old heresy in all the particulars: and nevertheless it is truly called the same heresy: and we call them so, no more than they be such: and when any opinion hath no other father, nor abettors, but heretics, it is odious.  
Answer. We were altogether unwothy to bear the name of him in whom we do believe: and to participate of the light of the glorious Gospel of Christ, if having so sure a foundation of our faith, as the plain word of God is, we should be any why dismayed at the Names of Heretics and heresy. Or a● any other opprobrious terms, that can be used against us. It is enough for the Disciple, that he be as his Master, and the servant as his Lord; if they have called the Master of the house Beelzebub, how much more shall they call them of his household? saith our Saviour, Mat. 10. verse 25. Evil language, and evil entreating are the Legacy of Christ's servants in this life, and whosoever shall either for fear or shame refuse to confess Christ and his words before men, of him will Christ be ashamed, & him will he deny, when he cometh in his own glory, & in his Fathers, and of the holy Angels. It is not then the calling of us [the offspring of Cerinthus] or any other usage (as we tru●●) that shall make us to neglect so great salvation, as at the first began to be preached by the Lord, and hath been confirmed unto us by them that heard him. But this reproachful language doth rather cause us to admite at your excessive and inexcusable boldness, who not withstanding so many clear prophecies, and infallible arguments, as we have alleged for the confirmation of this truth, can yet give out, [that it hath no other father, nor 〈◊〉 bettours, but heretics.] Surely we have intimated before, and we do often maintain in our reply, that God hath both by his prophets, his Son, and his Apostles revealed and taught this truth unto us; and therefore Cerinthus was no more the Father of this opinion, than he was the Author of the Revelation, which some also have affirmed, because it doth plainly reveal the thousand year's reign of Christ, which Cerinthus held. Neither were the abettors of this opinion all heretics. For as our Saviour and the Apostles taught it, so the primitive Christians believed it, and after them some of the Fathers, and since many worthy Divines, who were I dare say, as free from faction, and private fancies as any in the ages wherein they lived: and doubtless as able also to judge of the true meaning of the Scriptures.   

Preface. Ninthly, By this historical narration, Beloved in the Lord, you may see that this doctrine is no new light, revealed in this last age (as you have heard some teach) but an old Jewish fancy and Cerinthian fable: old errors are like old whores, that is, the more to be abhorred. What I have done here is for your good: for 1. you have heard this error preached instead of the Doctrine of Christ, (albeit it was first preached by the enemies of Christ) by some of the Authors of the Apologetical-narration for Independency, who had in their Congregation not only Millenaries, but gross Anabaptists: and so their practice manifestly declares, what they writ obscurely in that Narration pag. 12. saying, we took measure of no man's holiness by his opinion, whether adverse unto us etc. Their Dinah is liberty of conscience: their grand ammunition is Anarchy or no discipline, and they call it a bondage to be tied in the faith. 2. The book of M. Maton called Israel's Redemption, hath been oft put into your hands, and upon several occasions of my declaring the truth in this point, you have been entreated to put that book into my hand; wherefore you have need of an Autidote. Peruse this plain refutation of it: whereby I hope, you shall see, that the reward of your serving Christ is not meat that perisheth, but everlasting life, which the Son of man shall give unto you, Joh. 6.27. and that the Kingdom of God comes not with observation [or worldly respect and attendance] but behold! the Kingdom of God is within you, Luk. 17.20. And as the wicked cannot have hope of long immunity from just punishment of their bodies and souls in Hell, so our deliverance from the bondage of corrupion, into the glorious liberty of the children of God, shall not be long delayed. Walk you therefore in holiness with sincerity and cheerfulness, as it becomes the heirs of so great salvation, and give all diligence to make your calling and election sure: for so an entrance shallbe ministered unto you abundantly, not into an earthly Monarchy, but the everlasting Kingdom of our Lord and Saviour Jesus Christ.  
Answer. Beloved in the Lord, you are told here by Mr. Petry [that this historical Narration of the original of the Millenarian Tenet, and his refutation of my book, are for your good.] And had it been so indeed, I had not now answered the one or replied unto the other; yea I had rather laid my hand upon my mouth; or empolyed it about the public retractation of mine own opinion. But I find not in either, aught of that sincere and upright dealing, as is pretended in these words. That which I sinde is this, that Mr. Petrie, is too much of the mind of the Lawyers in the Gospel, of whom our Saviour said, Luk. 11. verse 52. that they had taken away the key of knowledge, that they entered not in themselves, and them that were entering in, they hindered. And, that as the Pharisees best project to discountenance our Saviour's miracles, was to say, that he did cast out Devils through Beelzebub the Prince of the Devils: and their most prevalent motive to disgrace his doctrine, was to say, that he was a glutton, and a wine-bibber, a friend of publicans and sinners: So Mr. Petrie's chiefest sleight to disparage the truth we hold, is to say, [that it hath no other Father, nor abettors, but heretics: that it is preached by such as have in their Congregation, gross Anabaptists, and are friends to whatsoever Novellers. And that it teacheth the voluptuous & carnal living of the raised Saints, and their dying again after they are raised.] And doubtless, beloved, if you should be as ready to receive these tares into your hearts, as Mr. Petrie is to sow them there; your ears would be stussed with prejudice, and your hearts choked up with indignation against us: but as we wish better things unto you, so we hope better things of you, even such things as accompany salvation. We hope, I say, that you are as wise as the Bereans, of whom the Apostle saith, that they were noble, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. And if you examine our words by this rule, by which the Bereans examined St. Pawles (and were so highly commended by him for it) we doubt not but you will with one consent affirm, That in the point in Question, we, and not our adversaries, do say as God saith. And that we make not the meat that perisheth, but everlasting life, the reward of the glorified Saints, although we truly affirm, that these Saints may, and shall eat & drink after their resurrection. As it is said, Mat. 26. verse 29. and Luk. 22. verse 16.18. And that you will affirm too, that we truly hold, that the Kingdom of God is not yet come, although our Saviour Luk. 17. verse 20. answered the Pharisees, who demanded, when the Kingdom of God should come, that the Kingdom of God was within, or amongst them. For that which our Saviour there called the Kingdom of God, is not meant of the Kingdom itself (of which the Pharisees inquired) but of the outward means by which that Kingdom is obtained. As it is Mat. 21. verse 43. and thus also Rom. 14. verse 17. righteousness and peace and joy in the Holy Ghost, are called the Kingdom of God, because these things do entitle men to that Kingdom, and manifest unto others, that they do belong unto it: neither of which the observing, or not observing of difference in meats and drinks can do. And in the 1 Cor. 4. verse 20. it is said, The Kingdom of God, is not in word, but in power, that is, our interest in the Kingdom of God, is neither obtained, nor attested by our disccursing, preaching, and professing of the truth only, but by our careful and conscionable performance of those things which we are commanded. And therefore, beloved, that you may not mistake the means and evidences of God's Kingdom, for the Kingdom itself; but may by the enjoyment and effectual use of these, be assured in yourselves, and make known unto others, that you are heirs of that; that you have an inheritance in the Kingdom of Christ, and of God; we beseech the Father of our Lord Jesus Christ, that the word of Christ may dwell in you richly in all wisdom; and that our Lord Jesus Christ himself, and God even our Father, which hath loved us, and hath given us everlasting consolation, and good hope through grace, may comfort your hearts, and establish you in every good word, and work.   

AN answer to M. Petries Rules for interpreting of the Scripture, inserted pag. 8.9.10.11. after his answer to the prophecy of Amos ch. 9 ver. 11.  
Be which partly because they were devised of purpose to enthrall the reader's judgement, that he might not perceive the true meaning of the scriptures; as the preface was to persuade him that the scripture is not the ground of the Millenarian Tenet; and partly because I would not disjoin my replies by such a large digression, I thought fit, beloved, to present unto thee in this place. His introduction to them is this.  
Mr Petris. And here for understanding this, and such ober prophecies, I add these undoubted rules.  
Answer.  
Undoubted rules must be grounded on undoubted authority, but these for the most have none either from Heaven, or of men.  
The first rule. The land of Canaan was a type of the Kingdom of Christ: and so was Jerusalem and Zion: & because these were types of this Kingdom, so glorious things were spoken of them, Psal 46.4.5. and 48.1, 2. and 87.1, 2 3.5. which texts are more safely understood of Christ 6 Kingdom, then of that earthly Jerusalem and Zion: yea very hardly can they be understood of them.  
Answer. You have brought no text to show [that the land of Canaan was a type of Christ's Kingdom:] but we bring many to show that it shall be the proper inheritance of Christ, & the Saints, in the time of his Kingdom. And the glorious things which are spoken of Jerusalem or Zion in the 46.48. and 87. Psalms, and in many other places of the scripture, are spoken of it, because it was to be the City of the great King, as is foretold Psal. 48. v. 2. that is of Christ in the time of his personal reign over the whole earth; and therefore these words, [which texts are more safely understood of Christ's Kingdom, then of that earthly jerusalem and Zion, yea very hardly can they be understood of them] are as falsely as faintly spoken by you; for is it not said in the foresaid verse, Beautiful for situation, the joy of the whole earth is mount Zion? and Psal. 87. v. 2. The Lord loveth the gates of Zion more than all the dwellings of Jacob & c? how then could you say, that these, [can very hardly be understood of the material Jerusalem on earth?] Certainly (as they speak of no other Jerusalem, so) they are to be understood of no other place, or thing, but that. And being prophecies, they are not to be understood of it, as it was then in the time of David's reign; but as it should be in the time of Christ's reign.  
The Second rule. As the Priests were types of Christ in respect of his Priestly-office, so were the Kings of his Kingly office: and therefore as the Kings were anointed, so Christ is called David, Ezek. 34.23. (which is exponed joh. 10.11.) and typified by Solomon, Psal. 45. And he is said to s●● on the Throne of David, & not of Nabuchadnezzar or any other, because their kingdoms were cursed kingdoms, and were not established on righteousness and knowledge of the true God, as David's Throne was: and for this cause when he is said to sit on the Throne of David, it is not to be understood that he had or shall have the same earthly Throne of David, but that which was typified: so Mat. 2. he is called a Nazarite, not that he did use their rites and customs, (for he drank wine and they did not) but because he was typified by the Nazarite Samson: for he slew more by his death, then by his life, and was severed from all sin and pollution.  
Answer. The anointing of Kings, Priests, and Prophets, was a type of Christ's anointing, and not of his being called David. Which name was given him by God, because he was to be borne of the seed of David, to whom he was promised. And it is because he is the Son of David (and not of Nabuchadnezzar, or any other heathen Prince) that he is to sit on David's Throne. And that by his sitting on David's Throne, is meant, his government of that people which David governed, it is evident: for what need was there, that God should bind himself with an oath to David (Acts 2 verse 30.) that he would set Christ upon David's Throne, if he meant only, that he would set him upon his own Throne? Or why may we not say also, that where it is foretold, that Christ should be the Son of David, it is meant only, that he should be the Son of God; as well as say, that where it is foretold, that he should sit on David's Throne, it is meant only, that he should sit on God's Throne? And it is as strange a mistake, as any of the rest, to quote the 2. chap. of Mat. to prove, that Christ was called a Nazarite, because he was typified by the Nazorite Samson; for the text saith plainly, that it was because he dwelled with his Father Joseph in the city of Nazareth. And he came and dwelled in a city called Nazareth, that it might be fulfilled, which was spoken by the Prophets, He shallbe called a Nazarite, verse 23. And lastly, that Christ saved many both in his life and death, the Gospel cloth abundantly declare, but that he slew many, is a tradition, I dare say, never till now heard of amongst Christians. And of such rules as this you might have set down as many as there are several types in the Scripture.  
The third rule. It is usual in the Scriptures, to name the type, and understand the thing signified by the type. And therefore as it is said Heb. 6.2. Christ is the Minister of the Sanctuary, and of the true Tabernacle, that is, of that which truly was signified by the Tabernacle: so he may be said the true David, and his Throne the true Throne of David, and his Kingdom the true Jerusalem, and the true Zion.  
Answer. We acknowledge that in the Scriptures, the sign is sometimes taken for the thing signified; and the thing signified some times for the sign. But yet we know too, that such figurative expressions are easily discerned from those which are plainly and properly delivered. And therefore we cannot acknowledge, that the Throne of David and Jerusalem or Zion, are figuratively to be understood, of the Throne of God, and of Heaven, or of the Church, seeing the Spirit of God doth no where intimate unto us, such a sense of them, but always the contrary.  
The fourth rule. As Christ is said to be the Lamb of God slain from the beginning of the world, Rev. 13.8. not only in the decree of God, but by virtue and efficacy, seeing by virtue of his blood (at that time to be shed) were Adam and Abel reconeiled unto God, and delivered from the power of Satan: So Christ's Kingdom began then: for in Christ, Adam, Abel, and we are one body and members of the same Kingdom, howbeit in extent and largeness it did most flourish and appear since the Incarnation, in which respect it is said to begin at or after his incarnation.  
Answer.  
It is true that the Gospel of Christ (which he calls the Kingdom of God, Mat. 21. verse 43.) began in Adam, to whom it was first preached, and by whom it was first embraced; but it is not true, that it did flourish more at Christ's incarnation, than it did when all the Tribes were in the land together, and undivided, as in the times of Samuel, David, and Solomon. Nor that it did begin again, when after Christ's ascension it was spread amongst the Gentiles: for that was only a translating of it from the Jews to the Gentiles, as our Saviour witnesseth Mat. 21. verse 43. The Kingdom of God shallbe taken from you, and given to a Nation bringing forth the fruits thereof. And therefore this is your bare affirmation, not only besides, but against the express word of God.  
The fifth rule. The promise made to Abraham Gen. 13.16. I will make thy seed as the dust of the earth: and chap. 15.5. look towards Heaven, and tell the number of the stars, if thou be able to number them, and so shall thy seed be. These promises (I say) are not to be understood of the children of Abraham, according to the flesh, but as they are exponed Rom. 4.15. not of that only which is of the Law, but of them who are of the faith of Abraham, which is the Father of us all, as it is written, I have made thee a Father of many Nations. And Gal. 3.28. There is neither Jew nor Greele, neither bond nor free, neither male nor female, for ye are all one in Christ Jesus: and if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. And therefore the promises made unto the children of Abraham, Isaac and Jacob, are not to be restricted unto the Jews according to the flesh (a● the Jews and Millenaries expone all these promises) but of the faithful. And hither belongeth that distinction of the Jews, Rom. 2.28. He is not a Jew, who is one outwardly, neither is that circumcision, which is outward in the flesh; but he is a Jew, who is one inwardly, and circumcision is that of the heart, in the spirit. And of such inwardly Jew's must the promises be understood (at least in part) that make mention of Judah. And therefore it is a great mistaking of the prophecies, if we shall still make an opposition twixt Jews and Gentiles: believing Gentiles are true Jews (as we see they are called in the new Testament) and unbelieving Jews are Gentiles, and so are called Isa. 1.4. and elsewhere.  
Answer. That the faithful in general are Abraham's seed we deny not: neither do we affirm, that any can be partakers of the promise made unto Abraham, but the faithful; nor that there is now any difference betwixt the believing Jew and Greek. But yet we cannot grant that therefore there shallbe no difference betwixt the Nation of the Jews, and all other Nations, after Christ's next appearing. Nor that the prophecies which concern the Jews righteous and flourishing estate at that time, are to be understood of the Church of the Gentiles now. Nor that by Isaac's and Jacob's children, any besides the Jews are meant. And we do not herein make the unbelieving Jew's heirs of the promises, but the believing only: seeing as all the believing Jews and Gentiles that are departed, or shall departed before Christ's coming, shall be brought with him, to inherit the promise made unto Abraham, so all the Tribes shall be converted against that time: and be then acknowledged by all that see them, to be the seed which the Lord hath blessed, as it is Isa. 61. verse 9 And consequently the distinction of the Jews, Rom. 10. verse 28 (which shows the estate of the Jews in St. Paul's time) is nothing to the pupose. Neither is it indeed rightly applied by you to the believing Gentiles. For it doth no more prove a believing Gentile, to be a Jew; then that which you allege, Isa. 1. verse 4. doth prove an unbelieving Jew to be a Gentile; which is only an exclamation against the Jews for their great wickedness. The meaning then, of the text Rom. 2 verse 28. is only this, that that Jew was not a Jew beloved of God, which was one outwardly only, by the circumcision, which is in the flesh: but that Jew was a Jew beloved of God, which was o●● inwardly, by the circumcision of the heart, in the spirit. Wherefore Piscator observes in this verse, an elegant [antanaclasis] or using of the same word in a seeming contradictory sense, as if the Apostle had said, thou art a Jew, and not a Jew; thou art a Jew before men, but not before God, as he expresseth himself in the close of the next verse.  
The sixth rule. All the prophecies cannot be understood of the Church on earth only, neither of the Church in Heaven only, but of both together; or partly of the one, and partly of the other, and partly of both: and so prudence must be had in the application of the promises. Yea and there is a gradual performance of them, and the accomplishment of them is in several points of time, so much as shall give content to God's children, yet always leading to a further and further performance. As for example, God shown mercy to these Israelites when they were in captivity: he brought them home again: they were a poor and afflicted people, and were much bettered by their bondage: there was a degree of performance. There was another degree in Christ's time, when he joined the Gentiles to them, and both made one Church. But when it is said, The remnant shall do none iniquity, and a deceitful tongue shall not be found in their mouth, Zeph. 3.13. these promises shall have their time, when the people shallbe more thoroughly purged: and certainly the full accomplishment shallbe at the day of judgement, and so long as we are in this life, we are under an imperfect and unperformed estate.  
Answer. All the prophesies you say, cannot be understood of the Church on earth only, neither of the Church in Heaven only. True, but yet those prophecies which foreshow the Saints happiness on earth, are to be accomplished on earth only; and those which foreshow their happiness in Heaven, are to be accomplished in Heaven only. And there is no prophecy which speaks of the happiness, which the Saints shall enjoy on earth, that is to be understood of their happiness in Heaven too, as you chiefly understand the prophecies, touching the Jews future restauration. Neither were those prophecies touching the Jews to have a gradual accomplishment. For as it is false, that the Israelites, the captivity of the ten Tribes did ever yet return home (as the prophecy in your Preface out of Ezek. 16. doth show:) so it is false also, that the prophecy touching the Jews deliverance, Zeph. 3. v. 8. hath been yet accomplished, but it shall be accomplished when at their future return, the Nations of the Gentiles shallbe assembled against them to their own confusion (as it is foreshowed also Rev. 16. & in many other prophecies.) And as the 8. verse doth show their temporal deliverance from their outward and bodily enemies at that time; so the 13. verse shows their spiritual deliverance from their sinful pollutions, and ghostly enemies; and their outward safety too, which shall follow their temporal and spiritual deliverance, for they shall feed, and lie down, and none shall make them afraid. And that all this is to be accomplished at the same time, the comparing of the 11. verse with the 8. verse doth confirm; for whereas it is said, verse 8. Wait upon me, until the day that I rise up to the prey etc. it is said likewise, verse 11. In that Day shalt thou be ashamed, for all thy do, wherein thou hast transgressed against me, etc. In that Day? in what day, if not in the day before spoken of, verse 8? which day indeed is called in Scripture, the Day of judgement, but yet it is not of so short continuance, as you take it to be: for it contains the 1000 years and little season, mentioned Rev. 20. all which time is to follow our Saviours' appearing, and to forego the last act of his reign the judgement of the dead a● the last resurrection. And consequently the accomplishment of the contents in the 13. verse cannot be at the Day of judgement in your sense (that is, at the judgement of the dead at the last resurrection) as the close of the same verse, and the preceding and subsequent verses do declare: although it shallbe at the Day of judgement in the Scripture sense (that is, in the time of Christ's 1000 year's reign on earth.)  
The seaventh rule. Here that general rule is also remembered, when the words of Scripture being properly taken, teach any thing contrary to the analogy of faith, or honesty of manners, or any thing frivolous that belongeth nothing to godliness, or dissonant from the scope of the text, or contrary unto other clear texts of the same: these words must be exponed figuratively, and a figurative sense is the literal or primarily intended sense of these words. And contrarily unto this rule the Jews and others expone the descriptions and prophecies of the glory and power of Christ and his Church after an earthly manner, and so straying from the true meaning, they transform his spiritual Kingdom into an earthly and temporary: which as it is ungodly, so it is repugnant unto Scripture, testifying plainly, that his Church is all glorious within, and not of this world: and therefore these comparisons that are taken from earthly Kingdoms must be understood figuratively, and in a spiritual sense, at least it must be diligently observed, what portion of every passage it to be understood properly, and what figuratively, seeing many times, that which is spoken figuratively, is exponed by the words preceding or following, and all figurative speeches have some tokens of the use, unto which they are directed, or another text may be found, where the same matter is more clearly handled. These general rules being premitted, it shall be easier to expone all the promises of Christ's Kingdom, and especially that text Amos 9.15. They shall no more be pulled up out of their land, which I have given them, saith the Lord thy God. For these words may be cleared by the words, Jer. 4.1. If thou wilt put away thy abominations out of my sight, than thou shalt not remove. Where we have the same promise, but expressed with a condition: and it is usual in the Scriptures that earthly promises are expressed sometimes with a condition, and sometimes without it, but always are understood conditionally. 2. By the acceptions of the word [land] which as it is not always exponed of the earth, so sometimes it is put for the grave, as job 10. verse 21. The land of darkness, and shadow of death. And for Heaven, Psa. 27.13. I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. And especially that land was a type of the Kingdom of Christ (as it is said in the first rule,) and of the true inheritance of the Saints, and true gift of God. Deut. 4.1.38. And so whether the word [land] be taken properly or typically, the promise is manifestly true both before and after the coming of Christ to suffer, for they were brought again into their land, and they who were brought, were not pulled out of their land, and they are planted in their true land, whence they shall no more be pulled ou●● and hereby the large note on the margin of Page 9 is frustrated.  
Answer. Let this rule then (which is a compound of several rules laid down by others for the right interpreting of the Scriptures) decide the matter in controversy betwixt us. And do not say, but show, that the proper exposition of the prophecies, which concern our Saviour's and the Saints visible reign on earth: the conversion, deliverance, and establishment of the Jews in their own land: the destruction of their opposers, and subjection of all other Nations unto them: in a word, which reveal unto us the chiefest events and alterations, that shall come to pass over the whole world, till the world itself shall pass away; doth teach things contrary to the analogy of faith to honesty of manners to other clear texts: things frivolous, and not belonging to godliness. For surely if our proper exposition of these predictions doth teach aught of all this we may well be accounted for publishers of a new Gospel; but if it doth teach nought of this you yourself are worthy to be accounted but a partial preacher of the Gospel; a preacher but of a part of the Counsel of God: tell us therefore what article of faith, or plain text of Scripture, or moral duty, is destroyed or oppugned, by the belief of our Saviours' coming with the Saints to reign on earth: or of the Jews conversion and return: or of the calling of all Nations to the faith of Christ, and the knowledge of God. And tell us too, whether the knowledge of these things be a frivolous and unnecessary knowledge, or a knowledge not belonging unto godliness. Certainly we cannot conceive how the personal reign of Christ on earth, should any way abridge or weaken his spiritual power, or abbreviate his Kingdom; or that his Church should be less glorious, when he comes into the world unto it, than it hath been since he departed out of the world, or can be, as long as he is absent from it. And we know that by our proper exposition of these prophecies, we do make a just distribution of the word of God: that we give unto the Jew, whatsoever belongs unto the Jew; and to the Gentile, whatsoever belongs unto the Gentile: whereas you by your proper interpretation of the prophecies which concern the Gentiles; and your figurative exposition of the prophecies which concern the Jews; do keep your own things to yourself and make the mercies prepared for others to be common mercies: yea to be as much, or more yours then theirs. And as you hereby impose a figurative sense upon the spiritual part of the promises made unto the Jews; so you impose a double figurative sense upon the temporal part of the promises made unto them. For first you interpret those outward and earthly promises (as you call them) of spiritual blessings too; and being so interpreted, you understand them of the Gentiles, as well, or rather than of the Jews. And this you make figurative speeches where you find none; and may indeed as easily make a figurative speech of any speech, as thus interpret these prophecies. But it is not the figurative and metaphorical oppression of a prophecy, that doth make the prophecy to carry a figurative sense: for both temporal and spiritual promises may be figuratively and metaphorically expressed, but yet they are not to be figuratively understood; that is, prophecies of temporal things (however expressed) are not to be understood of spiritual blessings: neither are prophecies of spiritual or temporal things (whether figuratively or properly expressed) to be understood of any besides those of whom they are plainly prophesied. In a word, prophecies (however expressed) are to be understood, of what they speak, where they speak of temporal things, they are to be understood only of temporal things: and where they speak of spiritual things, they are to be understood only of spiritual things. And of whom they speak, where they speak plainly of Christ, they are to be understood of Christ only: and where they sptake plainly of the Jews, they are to be understood of the Jews only: and where they speak plainly of the Gentiles, they are to be understood of the Gentiles only: and where they speak generally and indifferently of both, they are to be understood of both. And in like manner, where they speak plainly of Canaan, and Jerusalem, or Zion, they are to be understood of them only.  
Thus much for your rules, (which whosoever shall embrace, he will doubtless be no better friend to the truth we hold, than you yourself are) that which follows is your explication of these words Amos 9 verse 15. They shall no more be pulled up out of their land, which I have given them, saith the Lord God. Which passage you answer; First, by that text Jer. 4. verse 1. [where you say, we have the same promise, but expressed with a condition.] How? the same promise? certainly the promise in Jer. was made to Israel, before she went into captivity, before that judgement was come upon her for her abominations. But the promise in Amos is made to Israel after she should come out of captivity, after the wrath of God against her should cease. And whereas you say further, [that it is usual in the Scriptures, that earthly promises are expressed sometime with a condition, and sometime without it, but are always understood conditionally] It is to be noted, that here you confess the promise Amos 9 verse 14, 15. to be an earthly or outward promise, and conditionally understood; which pag. 8. you interpret of [spiritual houses and benefits:] as you do also that text Isa. 65. verse 21. in your preface, and others in other places. And yet it is not true, that all outward and earthly promises, are conditional promises: for those which are mixed with spiritual promises (as in Jer. 32. verse 37. etc. and in Ezek. 36. verse 24. etc. and in many other prophecies) or that do contemporate with such outward and bodily promises, as are mixed with spiritual promises, as this of Amos doth; those earthly promises, I say, cannot be conditional promises, seeing the spiritual promises with which they contemporate, are promises of the condition itself. And therefore the prophecy of Amos, chap. 9 verse 11. etc. is an absolute prophecy, a prophecy hereafter to be fulfilled, when the Spirit of God shallbe poured on the Jews from on high, as it is Isa. 32. verse 15. etc. And not a conditional prophecy, a prophecy formerly cancelled for want of obedience.  
Secondly, you answer the foresaid text of Amos, by showing a different acception of the word [land, which you say, as it is not always expounded of the earth, so sometimes it is put for the grave, and for Heaven.] But the instances by which you would prove this, do fail you very much; for (besides that men's graves are in the earth) it is not the word [land] of itself, but this phrase of speech [the land of darkness] that is put for the grave Job, 10. verse 21. and [the land of the living] that is used Psal. 27. verse 13. which doth not signify Heaven, as the Authors of the English annotations on the whole Bible printed 1645. do observe, but the surface of the earth, on which the living are: at [the land of darkness] doth a place under the superficies of the earth, where the bodies of the dead remain. And happily David spoke here of the land of Canaan, in relation to the time, in which Christ himself and all the Saints that are to come with him, should have their abode in it: in which respect, as it may properly, so it may very fitly too be called [the land of the living] of the living that shall die no more. But if this phrase did signify Heaven, as you say, yet it will no more follow from these words, [that the land of Canaan was a type of Heaven] then it will follow from those in the 10. of Job, that it was a type of the grave. And sure we are that Amos prophecy is to be fulfilled in the land, whither the text saith that the Israelites shall return from their captivity, and where they shall build themselves houses, and plant vineyards, from which they shall no more be carried captives, as they have formerly been. For the meaning of there words, that they shall no more be pulled up out of their land, is parallel with that, Dan. 2. verse 44. that their Kingdom shall not be left to other people. And here also it is to be noted, that this part of your answer doth cross the former part. For there you say, that this prophecy of Amos [was a conditional prophecy,] and so not accomplished for want of obedience in the Jews; and yet here you say, [that they were brought again into their land, and that they were not pulled out of their land, but are planted in their true land, whence they shall no more be pulled out:] so that here you exalt those Jews up to Heaven, which before you did thrust down to Hell, for not fulfilling the condition required of them, and therefore you must know your own mind better in understanding the Scripture, and speak more significantly, and truly, than you do in this inference, before you can frustrate the marginal note in the 9 page of my book.    

To my book accused.  
Welcome my book, more welcome unto me  
With stripes and wounds, then to have scaped free.  
'Tis all I looked for when I sent thee forth,  
That most would deem thee vile, and of no worth.  
For 'tis the lot of truth (as 'tis of those  
That godly live) to have the most her foes.  
And sure where wrested Scripture doth withhold  
The beams of truth, and give us dross for gold:  
There nought a truth more doubtful can conclude,  
Then doth the favour of the multitude:  
Which hadst thou purchased, I should then have feared,  
I had obscured, what now I hope I have cloared,  
And shall, by God's assistance, still make good,  
Against all bawl of the carping brood.   

ISRAEL'S REDEMPTION REDEEMED.  

The first part.  


Jsraels' Redemption. THat Christ is already 
a Mat. 1. v. 20.21. Luk 2.11. joh. 1.29.30. etc.  come; that as a Prophet he hath 
b Ma●. 4.17. Luk. 4.15. etc.  called us to repentance, and a● a Priest hath been a 
c 1 joh. 2. Heb. 2.17. Rom. 3.25.  propitiation for our sins (and not for ours only, but also for the sins of the whole world) having by 
d Heb. 9.28. ch. 10.14. Mar. 8.31. joh. 10.15. Rev. 5.9.  once offering himself, perfected for ever them that are sanctified, is the faith of Christians, and the infidelity of the Jews: But that he shall come as a King to reign on earth, and restore again the Monarchy of Israel, is the faith of the Jews and the infidelity of Christians. And I think it a matter equally difficult to persuade either part to the mutual embracement of each others belief.  
Mr Petries answer. What new spirit is this? Whether be such persons Jew's or Christians? they oppose themselves unto all Jews and Christians. 2. Whether do they understand the difference twixt Jews and Christians? It was never yet heard, that the Jews do believe, that Christ Jesus shall come as a King: they said, Away with him; we will not have him to reign over us. They say, that the Messiah shall come, but they speak not of his coming twice or thrice; look all the jewish Rabbis, and ask them who are alive: they will say but once: This conceit of Christ's coming to reign on earth, is neither Christian nor Jewish, seeing Christians believe not such a coming, nor do the Jews believe in Christ: and therefore it is abhorred of all Christians and Jews; So fare are they b●●h from embracing it.  
Reply.  
Sir, look bacl into your Preface, and there you tell us, that this spirit, was abroad in the world in the Apostles days (which had indeed been otherwise but a lying spirit) and that it continued in the Church near about 300. years after Christ. Yea you say plainly [by this historical ●a●ation● beloved in the Lord, you may see, that this doctrine is no new light, revealed in this last age.] The more strange it is therefore in the very entrance of the controversy, to hear you cry out so boldly, against your own confession, What new Spirit is this? certainly that cannot be new, which was both taught and believed on so long ago. Neither can we easily think it to be false, seeing it was the faith not only 〈…〉 of all that were then accounted right believing Christians 〈…〉 of the Dialogue between Tripho the Jew, and Justine Martyr the Christian, commented on by Mr. Mede, doth aver. Which being set forth together with his commentaries on ●he Apocalypse, you were not doubtless ignorant of it. And yea you demand again [whether be such persons Jew's or Christians?] to which you subjoin, [They oppose themselves unto all Jews and Christians:] as if you would have your reader therefore conceive them to be nor Jew's, nor Christians, because they oppose both in some few particulars. But your argument is too weak, for who knows not, that Christians are opposed by Christians, and Jews by Jews; and that as a Jew may oppose both Jews and Christians, and yet not cease to be a Jew; so likewise a Christian may oppose both Jews and Christians, and yet be still a Christian? True then it is, that we oppose all that are Jews by profession, in confessing with all other Christians, that Christ is come in the flesh; and hereby sure we show ourselves Christians. And true likewise it is, that we oppose all other Christians, in confessing with these Jews, that Christ shall come as a King to reign on earth: and yet we do not hereby show ourselves Jews, but the truer Christians: because according to plain and express Scripture, we acknowledge & embrace for truth in both, what both do unjustly condemn and reject as a manifest error in each other. And should we do otherwise, we should obey men rather than God, and whether we should do well in that, judge you.  
Having cast us out of the Church of the Christians, and Synagogue of the Jews, I mean having endeavoured to bring us into contempt with both, in telling them, that we oppose them both▪ Your next Querie is, [Whether do they understand the differences twixt Jews and Christians?] No doubt Sir but all of them have understanding as well as you, and that some of them are not inferior unto you, how mean soever you esteem them; but yet there is no need that we rehearse here any more differences, then that which you have already heard; and do now labour all you can to make the reader believe, to be none at all. For [it was never yet heard, you say, that the Jews do believe, that Christ Jesus shall come as a King.] And have you heard so from us? we say indeed, that the Jews believe, that Christ shall come as a King (which no writer either Jewish or Christian hath hitherto denied) but we say not that they believe, that Christ Jesus shall come as a King. For then they should believe Jesus to be the Christ as well as we, which as yet they do not, and by this we may see, that if you had not quite altered our meaning by adding the word [Jesus] (and so confounded and obscured, what we have clearly and distinctly delivered) you could have said nothing to what we say. For you would have been ashamed I suppose, to have uttered your assertion thus, [It was never yet heard, that the Jews do believe, that Christ shall come as a King] which yet is all that we affirm, But having thus made yourself work, you go on and tell us [They said, Away with him, we will not have him to reign over us] True, but this shows only, that the Jews than denied Jesus to be the Christ; & that the Jews now continuing in the same blindness, are guilty of the same transgression; but it shows not, that either the ancient Jews did not, or that the modern do not believe that Christ shall come as a King. You go on [They say that the Messiah shall come, but they speak not of his coming twice or thrice; look all the jewish Rabbis, and ask them who are alive: they will say, but once.] Let them that deny it take this pains; but what though they say, the Messiah is to come but once? what will follow from hence? surely this will follow, that as long as they continue to believe so, they cannot believe that Jesus shall come as a King, because they know that he is already come. But it will not follow from hence, that they do not now believe that their Messiah shall come as a King. And thus notwithstanding your Magisteriall Querie, your foisted assertion, and aught else that you have said, it is very evident, that the conceit of Christ's coming to reign, is both Christian and Jewish: Christian, because Christians believe it, (as plainly revealed in God's word) although you account it no part of a Christians belief; and Jewish, because the Jews believe, that Christ shall so come, although they believe not, that he is already come. And therefore it is neither abhorred of all Christians, nor of any Jews, so far are they both from rejecting it. Yea so well do they agree in the truth of this particular, That Christ shall come as a King: although, as yet they disagree about his person: and consequently in all that the Gospel reveals to be already done by him.   

Israel's Redemption. 2. And yet (wltih submission to impartial judgements be it spoken) I find not in the Scriptures more voices for the one, then for the other: and therefore do verily believe that neither Tenet apart, but both together do make up the full and 
e Rom. 8.23. ch. 11. v. 12.15. Eph. 1. v. 14. ch 4. v. 30. Rev. 10. v. 7.  complete mystery of our Redemption: which by God's gracious assistance, I shall to his own glory and our christian comfort, clearly prove in the examination of the words now read unto you.  
Mr Petrie's Answer. 1. Who are these impartial judgements? on the one side are Christians, and on the other are Jews: it may be he submitts unto Turks; but the Turks believe that Christ is come, and will not say that he will come again. These impartial judgements than must be Heathens. 2. If the Millenaries find not more voices for the one, then for the other, it is no marvel: any who hath the jaundice finds every thing yellow. And who have an ague, find every meat and drink bitter; not that every thing is such, but their senses are distempered: another who hath not distempered senses, finds in the same thing a diversity of colour and relish. 3. Why doubt they here whether there be more voices for the one then for the other, seeing afterwards it is said, p. 50. as all the Prophets speak of nothing more, so they have nothing, which can be applied to our Saviour's second coming as a comfortable effect (so generally foreshown) but this?  
Reply.  
1. If the heathens be a more in partial judgement than Jews or Christians are, the greater is our shame, the more their commendation. But as I have not hitherto, so I trust I never shall show such irreverence and uncharitablnesse towards the Church of God, as to think, much less to say, that there are no impartial men in it. And therefore I need not go out of the Church to seek for such to submit to. But although there are many impartial judgements amongst Christians: yet it behoves the reader to take notice here, that you confess you are none of the society, and therefore to be the more suspicious of the sincerity of your dealing, a taste where of we had in your former answer. And it is observable too, that you make a difference betwixt Turks and heathens, as if Turks were not heathens.  
2. That all rigid Antimillenaries find not many voices for that we plead for, nor indeed any at all, we need not marvel; for you have told us, they have no impartial judgements. And therefore I might return your comparisons on yourselves; but I leave them to the judicious ●●ader, to bestow them, where he sees most cause  
3. Surely these words [I find not more voices for the one then for the other] have no doubtful sound. Neither have they relation only to a part, but to the whole word of God. Not to one Testament only, but to both. And therefore the Prophets being not the adequate subject of this search, you have vainly transferred hither, what elsewhere I have spoken as from the Prophets only. Yea and very impertinently too, for the prophecies spoken of there do concern the restoring of the Jewe● only, but the voices spoken of here are such as do concern the coming of Christ only. And that first in the form of a servant, to teach and suffer on earth; and next in Kingly glory, to reign and rule on earth. And grant there should be more Scriptures to show one of these come then the other; yet seeing there is plain Scripture for them both, we have good reason to believe both.   

Israel's Redemption. For— they asked of him, saying, Lord wilt thou at this time restore again the Kingdom to Israel?  
Mr. Petrie's Answer Any who is not distempered in his brains may see the ground of this Monarchy very unsure, to wit a mere Querie, Acts 1.6. The disciples asked him, Lord wilt thou at this time restore the Kingdom of Israel? a query neither affirmeth nor denieth: and nevertheless how great a Kingdom is built on it? If they can find a surer ground, why will they not choose it for their text? better they have not, and therefore they must be doing with this.  
Reply.  
No good Christian will be either ashamed, or afraid to suffer for the truth's sake. And therefore we had much rather be defamed, reviled, and (if God hath so appointed it) worse handled by you, or any others, than (reclamante conscientiâ) against our own knowledge yield to be deluded by you; this answer being in very deed conpounded of nought but falsehood and deceit. For first, the ground of this Monarchy is not unsure although a Querie, it being grounded, not on what the Apostles knew not and would have known, to wit, the time when the Kingdom should be restored; but on what they knew, and doubted not of, to wit, that the Kingdom should be restored. Which had they not known (or at least not thought) they could not have asked, when it should be restored. And had they but thought it, they would (for their better assurance) first have asked [whether,] before they would have asked, when it should be restored. Neither can we grant this to be [a 
* Queries (as Rhetoricians do distinguish them) are either simple, or figurative and affected. Simple Queries, are such as are proposed for instruction and knowledge-sake, and are either merely simple, when there is no more in them but what is doubted of; as, what is truth? john 18 verse 38. or not merely simple, when there is no more in them, than what is doubted of; as, where wilt thou that we prepare for thee to eat the ? Mat. 26. verse 17. in which query the doubt is not touching the subject itself whether the  should be prepared: but touching a circumstance belonging to the subject, touching the place where it should be prepared: and such a query is this of the Apostles, the subject, the restoring of the Kingdom, is not doubted of, nor the person that should restore it, but the circumstance of time only, when it should be restored. And these queries, though they do not expressly & formally affirm or deny, yet they do implicitly & virtually affirm or deny.  mere query] until you have defined what a mere query is, for you seem to me by this proposition, A Querie neither affirmeth, nor denieth, to take all queries to be alike; if you do not, you say it only fallaciously to make the unlearned reader think so, that by this means he might the more readily believe all you say against us; and if you do, you are very much mistaken, as all your rhetoricians will show you, who reckon up many sorts of Queries, among which there is one so opposite to your words, that it more certainly and vehemently affirms, or denies, than a bare affirmation or negation can do; and such a one is that in St. Mat. chap. 7. verse 16. Do men gather grapes of thorns, or figs of thistles? which is a fare more forcible denial, then St. Luke's, Of thorns men do not gather figs, nor of a bramble bush gather they grapes, chap. 6. verse 44. so on the contrary, Is there no balm in Gilead, is there no Physician there? Jer. 8 verse 22. doth more movingly affirm, than the bare affirmation doth. And of this sort of interrogatory asseverations and negations the Scriptures have very many: especially God's answer to Job, and the prophecy of Micah. And therefore until you can bring better proof to show this ground unsure, we need not seek for another text to build so great a Monarchy on, although we bring many other to strengthen, beautify, and finish the building.   

Israel's Redemption. The words you see are a Querie. And such propositions imply three things, First, a person, or persons proposing it. Secondly, a matter or subject proposed. Thirdly, a person, or persons to whom it is proposed. The persons here are the disciples ask the question, and our Saviour answering them; as the context declares; the matter enquired of is the restauration of the captivated Sovereignty of the Jews, as the text itself doth inform us. These are the parts, yet because it would be impertinent in this business, to speak any thing of the persons, but only as their joint authority may help somewhat to justify the truth of this proposal; I shall (omitting this division) only glance at them, in the ensuing confirmation of the subject. Which comprehends in it these two assertions. First, That the Kingdom of the Jews shall again be restored unto them. Secondly, That our Saviour at his coming shall restore it.  
Mr. Petrie's Answer. The Querie comprehends neither of the two, because (as I said) it affirms nothing. And the asked matter comprehends them not. Not the first, because it is of the Kingdom of Israel, and not of the Jews: and as all are not Israelites who are of Israel, Rom. 9.6. so neither are they all Israelites or the children of God, who are of Israel according to the flesh; but the children of the promise are counted for the seed: therefore the Kingdom of Israel mentioned there may he another then the Kingdom of the Jews. Neither is the other assertion comprehended it the question, because it asks not of his second or third coming, but of now: wilt thou now restore the Kingdom?  
Reply.  
The Querie comprehended both, because both are intimated in the Querie, and do necessarily follow from the Querie. And you have not showed us any Querie, that affirms nothing; nor in what sense this Querie doth affirm nothing. In the asked matter, there is the Kingdom to be restored; and from hence proceeds the first assertion. And the person that should restore it; and from hence proceeds the second assertion. But the first is not here comprehended you say, [because the Querie is of the Kingdom of Israel, and not of the Jews] as if the Kingdom of Israel, and the Kingdom of the Jews were not to be understood of the same people. No, say you. For [all are not Israelites who are of Israel, Rom. 9.6.] a worthy reason: for it is as if you should say; by the Kingdom of Israel, cannot be meant the Kingdom of the Jews, because all that are Israelites by birth, are not elect Israelites, Israelites according to the flesh, and according to faith also. For this only i● the meaning of the text cited by you Rom. 9.6. and so proves not, that the Kingdom in the text belongs to any other people, language or nation, but the Jews (of whom alone interpreters do understand it.) And therefore you should have spoken out, and told us plainly, what the other Kingdom you speak of was. For we know of no more but two, besides this in Question betwixt us. And these are commonly called the Kingdom of grace, by which is meant, the Saints or Church on earth before Christ's appearing. And the Kingdom of glory, by which is meant the Saints or Church in Heaven. And that neither of these Kingdoms is meant in the text, I prove thus. Not the Kingdom of grace, for at that time the Jews themselves alone were this Kingdom: and that could not be restored unto them, which as yet they had not lost; and not the Kingdom of glory, for that likewise could not be restored which as yet they had not. And none can imagine that the Apostles Querie is thus to be paraphrased. Lord wilt thou at this ti●● take all the faithful up with thee into Heaven? And therefore seeing it could not be meant of either of these Kingdoms; it must be meant of the Kingdom of the Jews on earth, or of none. Which is our first assertion. And the other is comprehended here too: For although the Querie [asks not of his second coming, but of now;] yet seeing Christ was to restore it, and did it not while he was on earth, it necessarily follows, that he shall do it at his descending again to the earth. Which is our second assertion: and thus both are found in the text. And besides, if you take the word 8 [as, all are not Israel, who are of Israel] in the Apostles meaning, i. e. all are not faithful Israelites, that are descended of Israel: than it is an apparent tautology to add, [so neither are they all Israelites, or the children of God, [that are of Israel according to the flash] and if you do not take the Apostles words in this sense; than it is notoriously false to say, that all are not Israelites, to wit, by nation; who are of Israel by birth. And is it not a pretty inference: All Israelites are not Israelites, [therefore the Kingdom of Israel there may be another then the Kingdom of the Jews? Surely you might as well have said, therefore the Pope shall be St. Peter's successor. For this conclusion hath as much dependence on the ante●eden as the other.    

Israel's Redemption. CHAP. I.  
Of the restoring of Jerusalem, and the Jews return.  

ANd first of the first; That the Kingdom of the Jews shall again be restored unto them, For they asked of him; saying, Lord wilt thou at this time restore against the Kingdom in Israel? So evidently do these words express an earthly Kingdom (I mean only a Kingdom to be held on earth) that no expositor which I have met with doth deny it; and therefore seeing they could not but embrace the sense, me thinks they should not so rashly have rejected the consequence. And that for these reasons.  
Mr. Petrie's Answer. 1. Me thinks you speak nonsense, Man● expositors expone these words otherwise: seek and you shall find. Secondly, why may we not think, that the Apostles meaned as Simeon did, Luk. 2.30, 31, 32. or as the repenting thief did, Luke 23.42. or as Christ did, verse 43. certainly these did not mean of an earthly Monarchy: neither is there my word in this text showing that they meaned otherwise. Thirdly, albeit no expositor would deny, that the Apostles did understand an earthly Kingdom, yet it followse not, They thought so, therefore it shall be so. No more than it follows, The Apostles did not (for a time) believe the calling of the Gentiles, Act. 11.3. therefore the Gentiles are not called. But the consequence hath reasons he saith, whereof the first two are topical and by way of probability. pag. 5. When the Author saith, The reasons are probable, and I may say childish: will any Christian change his faith for them? certain faith should have sure grounds, lest the wind of tentation blow it away: and therefore I might leave these prohabilities, as not worthy of reading or answer: nevertheless consider them.  
Reply.  
1. Me thinks you might as well have showed the nonsense, as said it was nonsense. But [many expositors, you say, expone these words otherwise] This shows not that I have spoken nonsense, in saying, that I have met with no such. But I doubt it shows, that you speak an untruth, which is worse than nonsense. For you might as easily have named some of them, as have said it, and bid me look them out. And had there been any, I presume you would too, seeing it is not likely, that they would have brought an exposition different from that which was commonly received by others, and have given no reason for it, or one no better than [a why may we not think so?] 2. If you think that these places here quoted be diversely interpreted, (as your disjunctive conjunction [OR] intimates, and yet say, [why may not this Kingdom be taken, as the thief meant, or as Christ meant, or as Simeon meant?] any one may perceive, that you are altogether unresolved what sense to take it in: but had rather take it in any sense, then that we take it in. And if you think that all these places have but one meaning, (as the last words of this part of your answer imply) you should have showed us what it had been. For in our Saviour's and Simeon's words, the word [Kingdom] is not found. And the words which you take to be equivalent with it, are diversely expounded. Paradise, in our Saviour's words, is interpreted to be Heaven. And salvation and Glory, in Simeon's song do signify, Salutis et gloriae authorem, the author of glory, and the author of salvation; to wit, Christ himself. So that if the Kingdom in the Apostles Querie be expounded either of these two ways, it is all one as if they had said, Lord wilt thou at this time restore Heaven to Israel? or, Lord wilt thou at this time restore thyself to Israel? And as for the Kingdom the thief spoke of, we thank you for mentioning of it. And do willingly grant, that the Apostles understood it as he did. But how was that? surely as all other Jews did, of a Kingdom on earth, and not in Heaven. For his words in the original are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when thou comest in thy kingdom (that is, in thy Kingly power, as it is Mat. 16. verse 27, 28.) for by those words, the thief could not mean his ascension into Heaven (as it is commonly expounded) seeing he was wholly ignorant of it. And therefore it must needs follow, that he understood it of an earthly Kingdom, which all Jews expected; and (as it seems by the Apostles Querie) all believing Jew's thought should suddenly appear after his resurrection. But because it was not to be so, therefore it was, that our Saviour promised the thief the present happiness of his soul in Heaven: where it should remain in his presence, until at his coming in his Kingdom (of which he had spoken) he should bring it with him, to be reunited to his glorified body: and so, according to his request he should in his whole manhood be made partaker of his Master's glorious reign on earth.  
3 You must give us leave to think, that no expositor doth deny it, until either we can find; or you, or others show us such a one. But It follows not, you say, the Apostles thought so, therefore it shall be so. But this follows, therefore we must believe the Apostles, before Mr. Petrie, or any others, who think it shall not be so. Yea and this follows, the Apostles thought so, and our Saviour (who knew their meaning) reprehended them not for misunderstanding it; therefore it shall be so. And whereas you say, that the Apostles [for a time] believed not the calling of the Gentiles; and refer these words [for a time] to the time after our Saviour's ascension; it is not so. For doubtless from the very time in which our Saviour said unto them, Go teach all Nations, Mat. 28.19. they did believe it (although perhaps they might not think, that they should have been called so soon) yea if the words of St. James, Acts 15. verse 14. should be meant of the song of old Simeon, as you do say, page, 26. there is no doubt but they knew it from the time they first heard of that prophecy. Neither doth the text you quote speak of the Apostles doubting of it, but of other believing Jews. And therefore you have showed yourself very bold with the Apostles, mistook the ground of your argument, and denied what afterwards you confess. And lastly, when the Author doth take the Apostles words in that sense which interpreters do give unto them, and shows by reasons first, and Scriptures afterwards, that the Apostles did not out of any carnal mind, or misconceit of our Saviour's Kingdom, u●ter this Querie; and when that Mr. Petrie doth neither flatly affirm or deny any sense of the Apostles words; nor give a reason worth the naming (much less reading or answering) against any of these reasons, albeit but childish, as he saith, will any reader think, that Mr. Petrie will prove a better guide to him herein, than this Author? doubtless no man taking a journey, will choose him for a guide, that is in doubt which way to go; and no good Christian will be less careful in his way to Heaven. To the Law then and to the Testimony, to the plain word of God, this is the sure ground of thyfaith: and therefore stick to it; for if men speak not according to this, it is because there is no truth in them, Isa. 8.20.   

Israel's Redemption. First, because the Authors of this demand were not babes, either in years or understanding, but the Apostles themselves; men who had followed 
f Mat. 4. v. 19  our Saviour from the very time that he manifested himself to the world, 
g Mat. 13. v. 36. Mar. 7.17.  by preaching and miracles, and suffered not so much as a parable to escape their knowledge. Men to whom 
h Act. 1.3.  he had showed himself alive after his passion, by many infallible proofs, being seen of them forty days, and speaking to them of the things pertaining to the Kingdom of God. And yet that these men should now at their last conference with him be mistaken in a matter of such importance as this is, which concerns the purpose of God touching the whole Nation of the Jews, is (as I believe, and as I think you will all say) a thing altogether unlikely, and and so it is too, that all the Apostles should be of the same mind; unless it had been a truth formerly taught, and not (as it is imagined) an error then newly vented by them.  
Mr. Petrie's Answer. 1. It is unlikely they could be mistaken, and therefore it is likely, that they understood of the true Kingdom of Israel, as Christ did. 2. And nevertheless seeing after the last conference they were mistaken in a matter of great evidence so many times foretold, as the calling of the Gentiles; it is not unlikely that before Christ's ascension they might been miscarried with that opinion of the Jewish Monarchy, which was not a new opinion invented nor vented by the Apostles.  
Reply.  
1. The question is not, what Kingdom the Apostles meant in their Querie, which Divines generally consent, to be an earthly Kingdom. But whether they did not err in meaning thus. So that this part of your answer having relation only to what Kingdom they meant, is nothing to the purpose, and we have answered you in that already, more than we need have done; unless you had named plainly, what other Kingdom they spoke of, and stood to that only.  
2. What you give with one hand you pluck bacl with the other. In the former part of this answer you say that [it was likely the Apostles understood of the true Kingdom of Israel, as Christ did,] and yet here you tell us that [it was not unlikely, that before Christ's ascension they might be miscarried with that opinion of the Jewish Monarchy.] What, and yet when they asked the Question, understand it too of the true Kingdom of Israel, which you by opposing this part of your answer to the former, do take to be a different Kingdom from this? surely it is a plain contradiction; for they could not understand it both ways at the same time. And therefore impossible it was, that they could, and could not mean an earthly Kingdom, when they asked the Question. But, Romae Tibur amas veniosus, Tibure Romain; you say, and unsay, because you know not what to say. And as for the instance you bring to confirm this part of your answer, to wit [the Apostles not believing [for a time] the calling of the Gentiles,] it hath been already showed to be false. And if by the words [as Christ did] in the former part of this answer, you mean his reply to the thief, which you have quoted before, it hath been showed already too, that it could not be meant of this Kingdom: but if by these words you mean otherwise, you should have told us what it was.   

Israel's Redemption. A second reason, which makes me disi hast the censure here cast on our Apostles, is because our Saviour's answer is alleged, as a sufficient ground tor it: whereas it will appear even to a weak judgement, that by his answer the Apostles opinion is as much established, as their curiosity is reprehended: for they asked whether he would at that time restore again the Kingdom to Israel. To which he answered, It is not for you to know the times and the seasons, which the Father hath put in his own power. As if he should have said, it is enough for you to know, that such a thing shall be done, and by whom; but as for the time when it shall be done, this the Father hath put in his own power, and therefore ought not to be enquired of by you, nor to be revealed by me. This is the whole meaning of the reply, and now give you your verdict, whether you find the Apostles hereby condemned for holding of an untruth; or rather for an over curious affection to acquaint themselves with the very day, in which they should behold the glorious accomplishment of so great a blessing.  
Mr. Petrie's Answer. This cause is a mistaking, as if the Question were granted: for albeit they did mean so, yet Christ's words have nothing of that point, but only taxeth the disciples of their curiosity; and therefore the paraphrase following in this reason is vain.  
Reply.  
This cause is no mistaking, for the Question must needs be granted; and that even because Christ's words have nothing expressly of that point; unless you will be so irreverent, as to think, that Christ who reprehended them only for a curious desire to know when this thing should be; would not much rather have reprehended them, for misunderstanding of the thing itself, if it should not have been. Yea doubtless if it should not have been, he could not have said, It is not for you to know the times, and the seasons. Seeing that which shall never be, can have no time nor season. And thus while you grant that Christ did reprehend their curiosity, in seeking to know the time when Israel should be restored; and yet deny, that he did therein grant Israel should be restored; you make him say, that there should be a time for that which should never be: and so in effect, put the  upon him. So much have you over-shot yourself in denying, that the subject in the Question is granted, because our Saviour doth expressly say nothing of it. And besides, if the Question be an untruth, and so nothing meant by it; then what doth our Saviour's answer mean? doth that mean nothing likewise? you will not say it, for you tell us, that it taxed their curiosity, and therefore surely it meant something: for an answer that means nothing doth tax nothing. And therefore also the Apostles meant something that was true; for that knowledge is not curious, which thinks it knows something, when it knows nothing, or which knows the truth; but that which would know more than it ought to know touching some truths. And thus it appears that the paraphrase in this reason, which you have cunningly concealed from the reader's sight, is not vain, but valid.   

Israel's Redemption. Another reason which makes for our Apostles, is the answer our Saviour gave the sons of Zebedee, when they besought him, that one might sit on his right hand, and the other on his left in his Kingdom (or as Saint Mark paraphraseth it, 
Mat. 20.21 22. ch. 10.37.  in his glory) ye know not, said he what ye ask: this reproof you will grant, goes nearer to the quick then that before used to the Apostles; and yet if you mark what follows, you shall find, that the matter of their petition is allowed of, and only the motives thereof condemned, to wit, their ambition in seeking the highest room; and their unadvisedness in supposing, that Christ could then give that to any, which none could have but they for whom it was from all eternity prepared of his Father. And therefore seeing this is all, 
Mat. 20.23.  that these two were rebuked for by such a sharp reply, how can we mistrust that more than this should be included in a milder answer?  
Mr. Petrie's Answer. 1. These two spoke of Christ's Kingdom in his glory: and therefore we may justly think, that they meaned of his greatest glory, or of his Kingdom of Heaven; and not of an earthly Kingdom. 2. If Christ in his answer had spoken of an earthly Kingdom, how was it not in his power to choose his Princes in that Kingdom? and seeing they we●● only taxed for their ambition and unadvisedness concerning the glorio as Kingdom of Christ, and the Apostles were taxed for their curiosity concerning the particular time of that Kingdom, how shall we mistrust that they understood any other Kinngdom?  
Reply.  
1. Not this reason, nor any other was brought to show what Kingdom the Apostles meant, which interpreters grant to be an earthly Kingdom: but to show they did not think amiss in looking for such a Kingdom, which is that that interpreters do accuse them of; and that because our Saviour gave them such an answer: from which answer, my foregoing reason doth show, that no such harsh conclusion doth arise; seeing the Apostles are not excepted against by our Saviour, for not rightly understanding that about which they asked: but only for seeking to know more in it then is fitting they should know. And this reason is alleged for the same purpose. For whereas our Saviour gave a sharper answer here to the sons of Zebedee, than he did to the Apostles, and yet granted withal, that the thing they spoke for should be given to some, it is altogether unlikely that where he used a milder reproof, he did thereby deny, that the thing which was asked should at any time be done: especially seeing in both answers, it was for the motives of their ask only, and not for the matter, that they were reprehended. And therefore you having not answered ought to the force of this reason, but only caught at that which was not intended; I might well pass by all that you have thus impertinently spoken; but yet I will say somewhat to it, though not much. First, than I grant that these sons of Zebedee [spoke of Christ's glorious Kingdom, and that the Apostles understood the same Kiugdom:] but I conclude not from hence (as you do) that this Kingdom shall not be on earth (which expositors say, as well these, as the Apostles did mean) and that because Christ shall come in glory, and reign in glory, as you may see Mat, 16. verse, 27, 28. 2 Thess. 1. verse 7, 8, 9, 10. Heb. 1. verse 6. Judas, 14, 15. ver. Rev. 11. verse 15. chap. 15. verse 4. Psal. 72. Psal. 102. verse 13. etc. Isa. 2. verse 2, 3, 4. Zach. 14. verse 4, 5. etc. But I thus conclude from hence against your answer to my former reason: that seeing the Apostles meant the same Kingdom, that these two did; therefore they meant a Kingdom which should be, and not a Kingdom which should not be.  
2. But, if Christ in his answer had spoken of an earthly Kingdom, how, say you, was it not in his power to choose his princes in that Kingdom? And how doth it appear that he spoke rather of an earthly Kingdom, then of one in Heaven, if we say he had this power? for why he should have this power on earth, rather than in Heaven, you cannot conceive. And seeing you would have the reader take this for a currant argument from you to show that Christ in his answer to these Zebedites did not speak of an earthly Kingdom: to wit, because he seemed to deny that he had power to choose his princes therein; will you yourself take it for a currant argument from us, to show that Christ did speak of an earthly Kingdom, if he had power to choose his princes therein? if you will not, than you would have the reader to esteem better of your argument than you yourself do. And if you will, you must needs grant, that you have herein argued against yourself. For whereas our Saviour said, it is not mine to give, he meant not that he had nothing to do in the giving of it But this he meant, that it was not his to give indifferently to any that should ask it, (as the words, which you have omitted in this reason, do show) for he could give it to none but those to whom the Father had eternally appointed it to be given; and to them he could, and should give it. For the Father giveth it by the Son in the temporal accomplishment of it: and the Son giveth it from the Father according to the eternal appointment of it; as the text itself in the original clearly shows. For it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; It is not mine to give, but to them for whom it is prepared of my Father.   

Israel's Redemption. Thus fare we have argued topically, & by way of probability. But that which seems to me clearly to quit our Apostles from error, though not from oblivion: from error, I say, in the subject, though not in cercumstance; in the thing demanaded, though not in the season of its performance; is, because I find my text to be a lesson read to them by our Saviour before his passion. For speaking of the destruction of the Jews; They shall fall, said he, by the edge of the sword, and shall be led away captive into all Nations, and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled, Luke, 21. at the 24. verse, 
● Isa. 32.15. Act. 3.21.  and at the 28. verse (having before shown what signs should immediately forego his appearing) he left them this Cordial: when these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh. Behold here, Beloved, the casting away of God's people for a time, which we see at this day verified: and their receiving again forever, which shall as certainly come to pass, plainly foretold. The Redemption, I say, not only of their souls, from the bondage of sin, to the favour of God, by the profession of the Gospel: but consequently of their bodies too, from their general captivity; to the repossessing of their country, by a miraculous deliverance. For if no more should be meant by the word [Redemption,] but the mere conversion of the Jews, in those places where now they live; it cannot be conceived, why this action should be accompanied with such wonderful tokens, and perplexity of all other nations, as is here mentioned: unless we shall admit no space of time, betwixt this conversion, and that instant in which our Saviour shall give sentence on the dead; which I suppose few or none will yield to. And if you seriously consider the evidence of the prophets, I am confident you will confess, That a most righteous and flourishing estate of the Jews in their own land, must of necessity distinguish the time of their calling, and the world's dissolution at the last judgement.  
Mr. Petrie's Answer. Who being right in his wit will learn of one word, Redemption, that the Jews shall have an earthly Kingdom over all nations? Our Saviour is not speaking there of an earthly Kingdom, nor of the conversion of the Jews, but as he speaks and expones himself, verse 31. Know ye that the Kingdom of God is nigh at hand; and this is a matter of greater encouragement than any earthly Kingdom can be unto spiritual minded persons: and therefore when they wrestle against the understanding of the Jews conversion in these words, they fight against their own fancies. Now if they cannot find clearer texts in the new Testament for this earthly Monarchy, every understang Christian will reject the misapplying of the prophets, seeing every ground of faith is revealed more clearly in the new Testament, then in the Old. Nevertheless let us hear the particular proofs.  
Reply.  
Who that enjoys the benefit of understanding, will not find how grossly you abuse the Author, and dissemble with the Reader; when purposely overpassing the main ground here alleged for the earthly kingdom of the Jews, you make as though there were no other light for it but in this one word [Redemption] which hath in itself none but a borrowed light, to wit, as it hath reference to the words in the 21. verse, which are these: They shall fall by the edge of the sword, and shall be led away captive into all Nations, and Jerusalem shall be trodden down of the Gentiles, until the time of the Gentiles he fulfilled. Until then, but no longer. And because he would not tell them the precise time of the continuance of these times of the Gentiles: and yet would have them know too, when they were near their expiration: in the verses following, he acquaints them with the signs immediately foregoing his own appearing, their Redemption, and the setting up of the kingdom of God. And do the same signs betoken all this? and yet can you say [that our Saviour speaks not here of an earthly kingdom, nor of the Jews conversion?] Doubtless in that they foreshow, the Jews Redemption, they betoken not only their conversion, but their deliverance out of captivity too: and consequently their earthly kingdom, even that kingdom of which the Apostle enquired. And in that they foreshow, our Saviour's appearing, they show him to be the Author of this deliverance, according as the Apostles spoke of him, Lord wilt thou, etc. And in that they foreshow, the Kingdom of God to be nigh at hand, they show this kingdom to be no other, but the kingdom of Israel; so called, partly because the power of God shall mightily, and wonderfully appear to the whole world at the erecting of it: the fearfulness whereof the very signs foreshowing only its near approach may serve to evidence; for great and unusual signs, show great and unusual alterations. And partly because God shall be more generally, more constantly, and more purely worshipped in the time of this kingdom, than ever he was since the creation of the world. And therefore there is no cause why any spiritual minded man should be discouraged at the thought of such an earthly kingdom. Neither therefore have we wrestled against our own fancies, in concluding not only the conversion, but the restauration of the Jews also from the world, [Redemption] seeing it is apparent to all that will not turn away their eyes, that they may not see it, that as this prophecy was spoken only to Jews, so both the misery at first, and the mercy at last was spoken only of the Jews. We have no need then to find clearer texts in the New Testament for this earthly Monarchy, for fear that any understanding Christian will reject what the Prophets have delivered so agreeable thereunto. But both we and they have good reason to suspect, that you care not what you say, nor how you tamper with the Word of God, if thereby you can procure belief. And to this end you cry out against the clearness of the text, when as it hath no darkness but what you put upon it: and speak any thing of yourself, as an undoubted axiom. For you tell us [that every ground of faith is revealed more clearly in the New Testament, than the old] which is indeed not oriously false. (for where is the Creation described, the moral Law delivered, and our Saviour promised to be born in Bethleem, of a Virgin, of the seed of David? etc.) And admit it were true of all such things, as our Saviour was to fulfil at his first coming; yet it could not be true of all such things as are reserved to be done by him at his second coming. Amongst which, the restoring of the Jews, and his reigning on earth have place.   

Israel's Redemption. And with what testimonies can we better begin, then with such as are of nearest affinity with our Saviour's prophecy? They shall smite (saith Micah, in his 5. Ch. and 1. ver.) the Judge of Israel with a rod upon the cheek. And at the third ver. Therefore will he give them up until the time that she which travaileth hath brought forth: then the 
a Cap. ejusd. v. 7, 8. Isa. 1.9. and 10.22. Matth 24.22. Rom 11.3.28.  remnant of his brethren shall return unto the children of Israel. What, I pray, is meant here by smiting the Judge of Israel, but the 
* To this interpretation of the prophecy (suiting so well with our Saviour's sufferings) the very next verse which fore shows the place where Christ the Ruler of Israel should be born, doth to my thinking directly lead us.  crucifying of Christ? whom, when they had blindfolded him, they struck on the face, and asked him, saying, Prophecy, who is it that smote thee? Luk. 22. at the 64. ver. And what by, Until the time that she which travaileth hath brought forth, but the whole time of the surrogated Gentiles vocation? For blindness is in part happened to Israel, until the 
* Whether by [fullness] we understand the whole number of those Gentiles which were successively to be called before the Nationall conversion of the jews: or else the full, universal, and contemporating conversion of all unbelieving Gentiles whatsoever, at, and through that extraordinary restauration of the jews (whose Tribes are wholly comprehended by this word in the 12. v. of the fame Ch) Whether, I say, the first or last of these interpretations doth pass for currant with us (and one of them must needs pass) yet it comes all to one reckoning, it doth nothing prejudice the cause, for which our Apostle's saying is here alleged (which is to sh●w, that the giving up of the jews must last, until the time, whi●h is appointed for the calling of the substituted Gentiles, be fully ended) for if blindness be happened to Israel, until the coming in of the fullness of the Gentiles, in the last sense (that is, of all of them indifferently) shall come to pass: hen it must of necessity continue, until the coming in of the Gentiles, in the first sense (th●t is, of the substituted part of them) be quite and clean finished: seeing the total conversion cannot take place, before the partial gives way unto it.  fullness of the Gentiles ●e come in, Rom. 11. v. 25. From whence it necessarily follows, that this prophecy, and our Saviour's must be understood of one and the same time. For the dispersion foretold by Christ, was to happen after his passion, and so was this, as their smiting the Judge of Israel declares; which is alleged as the main cause of it. Again, the captivity which our Saviour spoke of, is to last until the 
* Though by the word [tunes] the dominion and power of the Gentiles over the jews, and their p ss●ssion of the Holy Land, be in this place especially aimed at: yet because the time of the jews subjection to, and captivity amongst th● Gentiles in general, is to be of equal (though not immediately and primarily) hereby employed.  times (or calling) of the Gentiles he fulfil d; and so is this, for when She which travaileth hath brought forth, then saith the text, the remnant of his brethren shall return unto the children of Israel: which is a plain interpretation of that which our Saviour doth somewhat covertly express by the word, Redemption.  
Mr. Petrie's Answer. To the thinking of any judicious Reader the words of the same verse may lead us unto another interpretation: for he is speaking there not of the do of the Jews, but of their enemies, whom he calleth daughter of troops; and he shows what these enemies shall do, they shall gather themselves in troops, and lay siege against us (saith the Prophet) that is, the Jews, and they shall smite the Judge of Israel upon the cheek: which is a proverbial phrase, as Psal. 3.8. and signifieth to entreat shamefully. Now seeing the Prophet speaks there of the enemies laying siege against the Jews, and smiting their Judge, these words cannot be understood of the smiting of Christ, albeit it be true that the Jews did smite him. In the second ver. be comforts the Jews against the fear of that calamity, with a promise of a more powerful Ruler. Then by her that travaileth, ver. 3. the same Prophet gives us to understand another thing then the calling of the Gentiles; Changed 4.10. Be in pain, and labour to bring forth, O daughter of Zion, like a woman in travail. And who may not think, that the same Prophet repeating the same words in the same prophecy understandeth the same persons? that is, the Jews, and not the Gentiles, unless we understand the daughter of Zim spiritually. And therefore this Exposition not agreeing with the text, all that follows upon it hath no ground in the text. It is said v. 3. Then the remnant of his brethren shall return unto the children of Israel: here the children of Israel are distinguished from his brethren, and the brethren are said to return: which is a plain interpretation, that the Prophet speaks not there of the Jewish Monarchy, but that the Gentiles shall adjoin themselves unto the Church of God, as they be called the brethren of Christ. Hebr. 2.11, 12.  
Reply.  
Did you not say but now, [that every ground of faith is revealed more clearly in the New Testament then in the Old?] and did you not speak it to make the Reader believe, that there can be no evident Scripture in the Prophets, to prove the Jewish Monarchy; because as you say (and would have him conceive) there is no clear text for it in the writings of the Apostles? And why then did you only name the verses of this prophecy, as if you had been afraid to utter the text itself? Certainly it was not otherwise. For you took the word [therefore] in the 3. ver. to be like the bad herb in the Prophet's pottage, which spoilt the taste of all the rest: and so omitt●● the rehearsing of the text, partly that the Reader might take no notice of your letting of it slip in your Comment, the independency whereof this [therefore] would have discovered: and partly that he might not see the coherence of mine. But let's compare our paraphrases together. Now gather thyself together, and make thy best resistance, O populous Nation: for the Lord will certainly bring a siege against thee, because of thy contumelious behaviour towards the Judge of Israel, even the great Ruler that Bethleem Ephratah shall bring forth unto thee; whom thy children shall smite, and deliver up unto death: and for this offence will the Lord give them up both to captivity and infidelity, until the Church of those Gentiles, which during the time of thy blindness shall be taken into thy room, hath brought forth all her children: and then again shall the remaining Israelites return both unto the faith, and inheritance of the ancient Israelites. Thus I, and You as followeth. Gather yourselves together, ye numerous enemies of the Jews, and lay siege against them, and smite and abuse their Rulers, but yet, O ye Jews, be of good comfort, and regard not this calansity which is coming on you, for you shall have a more powerful Ruler then ever you had, born in Bethleem Ephrata: and therefore you shall be given into the enemy's hand, and carried away captives into Babylon, there to remain, until the daughter of Zion, who shall be in pain and labour to bring forth like a woman in travail, shall be delivered there of them, whom the Lord shall redeem from the hand of their enemies, and bring into their own land. And then shall the Gentiles adjoin themselves to the Jews, and both shall become one Church. And now, good Reader, (utrum horum mavis, accipe) either follow me in a smooth and plain way, wherein no truth here foretold, and since accomplished, or to be accomplished, is crossed, or concealed. Or else follow Mr. Petrie, who leads thee athwart so many rubs and stumbling blocks. For first he gives thee a [therefore] without a [wherefore] a punishment without the intimation of any transgression. And secondly, he makes the Jews, that were to be given up: and She that travaileth in the time of their giving up, to be one people: which is so unlikely, that his comparing of this phrase, with that which is spoken in the 4. Ch: v. 10. will not prove it. For although they be the words of the same Prophet, yet they are not in the same particular prophecy, and therefore not fit to interpret each other, unless there were withal, some other circumstance to confirm it. Neither is it likely, that the travailing where it is said of the daughter of Zion expressly, be in pain and labour to bring forth like a woman in travail, is meant of such a travailing, as that is meant of, where no such pains are spoken of. And thirdly, he affirms against the plain history of God's Word, that upon the coming back of the Jews from Babylon, the Gentiles were called to the faith of Christ; for of them he understands [the remnant of his brethren.] Whose return was immediately to succeed [the time of her that was to travail] which he applies to Zions' travailing in Babylon. And lastly, by interpreting the [remnant of his brethren] of the converted Gentiles, shows his willingness to take away all future hope of the National conversion of the Jews. Whereas [the remnant of his brethren] here, being the same with [the remnant of Jacob, in the 5. and 8. ver.] and with [the remnant of Israel, Changed 2. v. 12.] is meant only of the elect Israelites that should be converted to the Christian faith, after the conversion of the surrogated Gentiles, as Christ himself, Matth. 24. v. 22. and St. Paul, R●m. 9 v. 27. and Ch. 11. v. 28. do expound it. And consequently by her that travaileth here, cannot be meant, the daughter of Zions' travailing in Babylon, to which the Jews return from that captivity did put an end. Neither will it follow, as Mr. Petrie would have it, that by the [remnant of his brethren] here are meant the Gentiles, because they are distinguished from the [children of Israel] for how are they distinguished? Surely not in respect of their stock and natural descent (which would indeed have showed them to have been a different people, had they been thus distinguished) but only in respect of the distinct times of their calling; the [children of Israel] here comprehending all such Israelites as were then departed, or should afterwards departed in the true faith of Christ, before the casting off of that Nation (before the giving of it up to a general captivity and infidelity) and the receiving of the Gentiles in their stead: and [the remnant of his brethren] comprehending all the faithful Israelites, whose conversion is presently to follow the accomplished conversion of the substituted Gentiles. And besides, seeing the Babylonish captivity, whither the Jews were carried away captives for their idolatry, is foretold in the 4. Ch: at the 9 and 10. ver. why should we think, that here again the same captivity is threatened, and not rather (as some Expositors say) their captivity by the Romans for crucifying their S● io●r, with the story of whose vile usage amongst the n●t● words of the Prophet do so punctually agree? For the ●hall smite the Ju●●e of Israel with a ●od upon the cheek, saith M●●h, v. 1 And wh●● t●ey had blindfolded him, they struck him on the face, and asked him, saying, prophesy who is it that sm●te thee? saith Luke 22. v. 64. which words you have craftily concealed: and the words of St. Paul also, Rom. 11. v. 25. alleged to show that by [She which travaileth] is meant the calling of the substituted Gentiles. And yet for all this, as if all were plain on your side; and nothing so on ours, you can boldly conclude. [therefore this Exposition not agreeing with the text, all that follows upon it, hath no ground in the text.] Of which, now the matter hath been pleaded on by both, let the indifferent judge.   

Israel's Redemption. And this the next verse doth confirm, which tells us, that at the time of this return, He (that is, the Judge of Israel before spoken of, that he, I say,) shall stand and feed (or rule) in the strength of the Lord, in the Majesty of the Name of the Lord his God, and they (that is, the Jews) shall abide, for now (that is, at this coming of our Saviour) be shall be (not as when he took our nature upon him) of no form 
a Isa. 53.2, 3.  nor comeliness, a man despised, and rejected of men, a man of sorrows, and acquainted with griefs; but he shall be 
b Zech. 9.10. Psal 72.8.  great unto the ends of the earth, that is, over all the world, until he and his shall at the last judgement, exchange the earthly Jerusalem (the Throne 
c Jer. 3.17. Ch. 14.21.  of his Kingdom) which is to be 
d Jer. 31.38.  built again by men, for that 
e Rev. 21.  empireall Jerusalem, not made with hands, eternal in the heavens.  
Mr. Petrie's Answer. 1. He, is the ruler of Israel, mentioned ver. 2. and not the Judge mentioned, v. 1.2. They, are not the Jews, but rather the brethren of whose return he spoke in the words immediately preceding. 3. Now, signifieth not the time of Christ's second coming, but the time of the abiding, or of the Christians constant persevering in the faith. And in this sense is our Saviour great over all the world, seeing all the Centiles praise him, and all people do land him, as it is written, Rom. 13.10, 11. But at his second coming men shall not build a throne to him, but he shall judge the quick and the dead. 2 Tim. 4.1.  
Reply.  
1. He, is both the Ruler mentioned in the 2. vers. and the Judge, mentioned in the 1. ver. and therefore called the Judge of Israel, and not of Judah, or Jerusalem; because Israel comprehends all the Tribes: which in the time of our Saviour's reign, are again to be reunited. As Isaiah, Jeremiah, and Ezekiel do show.  
2. They, are the Jews, and so are, the remnant of his brethren,, whose return is mentioned in the words immediately foregoing. For the believing Gentiles can neither be said, to return to the faith, which the Nations of whom they came never had. Nor in respect of their faith, to the Israelites, to whom they had before no relation. And their abiding, is meant of the place where they should dwell, from whence they should be no more removed, as in former times: and not of the perseverance of faith in any; from which no true believer hath ever been removed.  
3. Now, is applied here to the time in which Christ shall be great unto the ends of the earth, that is, both known, feared, and obeyed over all the earth: and so signifieth the time after his second coming, and not the time that now is; in which he is acknowledged but of a few Nations, and amongst them too, feared and obeyed by a very small company. And yet you can tell us without blushing, that he is already [great over all the world, seeing all the Gentiles praise him, and all people do land him.] What? Turks, Arabians, Chinois, and heathens of America? I pray apply the Scriptures more pertinently. For St. Paul did not allege those prophecies touching the Gentiles, Ch. 15. v. 10, 11. to show that all Gentiles did praise God when he wrote that Epistle, or that they should do so at any time before Christ should come to reign over both Jews and Gentiles too: but to show, that God had as well appointed Christ to be a Saviour to the Gentiles, as to the Jews, that so he might move them both to agree the better together, and to bear with the infirmities of each other; and to receive one another, as Christ had received them to the glory of God: in suffering for both, and in sending the Gospel to be preached indifferently to both. And whereas you say, [that at Christ's second coming men shall not build a Throne to him, but he shall judge the quick and the dead.] I say that as well the first as the last must be done. And for the building of Jerusalem, see Jer. 31. v. 38. etc. and Ezek. 48. v. 15.30. etc. and Zech. 14. v. 10, 11. and then hear also what Jer. hath said, Ch. 3. v. 17. At that time they shall call Jerusalem the throne of the Lord, and all the Nations shall be gathered unto it, to the Name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of their evil heart, etc. and therefore surely more must be done by Christ at his second coming; than you mean by the judging of the quick and the dead.   

Israel's Redemption. Another prophecy much like unto this, is that of Amos in his 9 chap. at the 8. verse, Behold the eyes of the Lord God are upon the sinful Kingdom, and I will destroy it from off the face of the earth, saving that I will not utterly destroy the house of Jacob, saith the Lord. For lo I will command, and I will fift the house of Israel among all Nations, like as corn is sifted with a seive, yet shall not the least grain fall upon the earth. And at the 11. verse, In that day will I raise up the Tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins as in the days of old, that they may possess the remnant of Edom, and of all the heathen that are called by my Name, saith the Lord that doth this. I will bring again the captivity of my people Israel, and they shall build the waste cities, and inhabit them, and they shall plant vineyards, and drink the wine thereof, they shall also make gardens, and eat the fruit of them: and I will plant them upon their land, and they shall no more be pulled up out of their land, which I have given them, saith the Lord God. Now although this prophecy took no effect on the ten Tribes at their transplantation, began by 
p 1 Chro. 5.6. 2 King. 15.29. ch. 16.9.  Tiglah Pileser King of Assyria, and ended by 
q 2. King. 17.5.6.24 ch. 18.58.  Shalmaneser his successor, who also brought up strange Nations, and placed them in their stead: which people were, from Samaria, the ancient metropolis of that Province, called 
r joh. 4.9.  Samaritans: yet who is able to maintain, that it was fulfilled on the other two? (for not the house of Joseph, nor the house of Judah only, but the house of Jacob wholly, is here spoken of. And why else is the Tabernacle of David afterwards expressed, as a prime agent in the restauration, if it were not before included, as a succeeding patient in the dispersion of Israel?) who then, I say, is able to maintain, that this prophecy was fulfilled on Judah and Benjamin, until their overthrow by the Roman Emperor Vespasian, ever since which time they also remain forsaken, scattered, and despised captives? yea who dares affirm it, when God hath said, that at their return from this universal captivity, he will so plant them in their land, that they shall no 
* The usual answer of a conditional promise, will take no h●ld on this or the like places of Scripture For as God hath he: past his word, that he will no more pull them up out of their land: so in the 32. chap. of jer. at the 39 ver. and 50. chap. at the 20. ver. in the 36. of Ezek. at the 27. ver. in the 37. chap. at the 23. ver. in the 39 chap. at the 7. ver. and in the 3. chap. of Zeph. at the 13. ver. (all which prophecies do in the times of their fulfilling, concur with this) he hath likewise promised, To give them one way, and one heart, that they may fear him for ever. Never to turn away from them to do them good, but to put his fear into their hearts, that they shall not departed from him. That the iniquity of Israel shall be sought for, and there shall be none, and the sins of judah, and they shall not be found. That he will put his spirit within them, and cause them to w●lke in his statutes, and to keep his judgements and do them. That they shall defile themselves no more with their idols, nor with their detestable things, nor with any of their transgressions. That he will make his holy Name known in the midst of his people Israel, and will not let them pollute his holy Name any more. And that the remnant of Israel shall not do iniquity, nor speak lie▪ neither shall a deceitful tongue be found in their mouth. And therefore God having thus equally engaged himself, as well to keep the jews from sin, as to free them from bondage, it is as impossible that the accomplishment of this prophecy should be frustrated, and the fruition of these blessings forfeited for want of obedience, as that God should either forger, or not regard, or be unable to fulfil his word, and consequently, the appointed time for the finishing of such prophecies, is yet to be expected.  more be pulled up out of it? which yet should not be true, if it had been spoken of any deliverance before our Saviour's coming to suffer.  
Mr. Petrie's Answer. It is a like ground for such a Kingdom: 1. How can it be denied that the house of Judah was destroyed, when their Kings and people were carried out of the land? 2. How can the Tabernacle of David be called a prime agent in the restauration? it is said, I will raise up the Tabernacle of David; and not, the Tabernacle of David shall raise up: it is a patiented, and not an agent. And none denieth that it is included in the dispersion of Israel: and therefore that part of the prophecy was fulfilled, even before the overthrow by the Roman Emperor, and so before that overthrow was restored again, and afterwards also were they scattered, But that promise of restauration is not of the house of Judah, but of the people of Israel. verse 14. and who these be we have a sufficient interpreter, Act. 15.16. where the Apostle james expones these words of the enlarging Chrisi's Kingdom by the calling of the Gentiles, which was begun at that time by the preaching of the Apostle: and Ro. Stephanus in his notes on this text of Amos saith, Almost all the Hebrews do consent, That this is meant of the time of Messiah, and especially of the calling of the Gentiles: and by bodily houses and benefits the Prophet understands spiritual: and these who are begotten unto this lively hope are kept most safely through faith unto salvation, 1 Pet. 1.5. so that the gates of Hell shall not Prevail against them, Mat. 16.18. Whereas it is asked, who dares affirm it? Zacharias hath not spared to affirm it, Luke 1.68. saying, Blessed be the Lord God of Israel for he hath visited and redeemed his people, and hath raised up an horn of salvation in the house of David his servant, as he spoke by the mouth of his holy prophets etc. Dare any Millenarian contradict this testimony?  
Reply.  
1 This prophecy of Amos speaks of a deliverance of the Jews out of a captivity, after which they should no more be pulled up out of their land. And therefore cannot be meant of the return of Judah and Benjamin from Babylon, since which they have fallen into a greater captivity then that was, but of their return from the captivity they are now in. This you saw to be the necessary consequence of the proper sense of the prophecy, and therefore you wrist that part of it which concerns the deliverance of the Jews to another meaning. But first you cavil, and ask [how it can be denied, that the house of Judah was destroyed when their Kings and people were carried out of their land?] Surely that they were in a sad condition it cannot be denied, but that they were destroyed, it may; for how else could they have returned? yet this thing too Haman sought to bring to pass on the Jews in his time, and you know how well he and his adherents sped in the device. But what of all this? who denies that they were carried captives into Babylon? I say only that this prophecy was not fulfil d in Judah's captivity there, but in their captivity under the Romans; and that because the deliverance after which they are no more to be carried captives, must needs be yet to come.  
2. But you have found a great mistake in me, For I have said that the Tabernacle of David shall be a prime agent in the restauration, whereas God saith, I will raise up the Tabernacle of David, and so, [it is to be a patiented, you say, and not an agent.] A very learned exception, for is there not an instrumental agent, as well as a principal agent? and amongst instrumental agents, do not some excel others? (as amongst David's worthies, some were superior to the rest) although then God shall show his power in raising the Tabernacle of David, as the first and chief cause, what hinders but that this also may use its own endeavour to raise itself, as a secondary and less principal cause? surely if God shall so raise it, that it shall do nothing for itself, it may rather be said, to be a spectator of its deliverance, then either an agent or a patiented. You say further [that none denieth it is included in the dispersion of Israel] But yet you say withal, that the Jews dispersion and restauration here spoken of were both fulfilled before their overthrow by the Romans, which the close of this prophecy, showing that after their restauration here foretold, they should no more be dispersed, doth deny. And these words also in the 11. ver. I will build it as in the days of old, do show the contrary. For if you take, the days of old, for the time immediately foregoing their Babylonish captivity; then I say, that so short a time cannot be taken for the days of old; seeing it was but seventy years from that time; and consequently it must imply a restauration after a captivity of a longer date. And if you take it for the days of David and Solomon, than I say, that it was not so restored after that captivity, for in the days of these Kings, all the Tribes were but one Kingdom: and they were not tributaries to other Kings, but others to their Kings; and consequently it is as yet thus to be restored. But that you may be sure to avoid all that can be brought out of this prophecy for the future restauration of the Jews, you will not have the 11. verse to be meant of the restauration of Judah, but of the Israelites in the 14. verse, and these Israelites must not be taken for the Jews, how plain soever the text be for it, but for the Gentiles: for [so you say, St. james expounds them, Acts 15. verse 16.] Surely the Apostle repeats the 11. and 12. ver. of this chapter somewhat differently from the Prophet's expression, but yet speaks not of Israel there at all. Neither doth he expound the building of David's Tabernacle, of the calling of the Gentiles, as you pretend. But shows only in the verse following, that when it shall be built again, the residue of the Gentiles, that are yet uncald, shall then be called; and together with the Gentiles upon whom God's Name is already called, seek after the Lord. And therefore you have not learned of St James, to take the Tabernacle of David, for the believing Gentiles. Nor can I believe that the Hebrew Doctors do so intepret it: albeit they may grant, that the calling of the Gentiles in the time of the Messiah, as they expect him yet to come, is spoken of in the 12. ver. And doubtless whosoever shall look into the 14. ver. of this prophecy, he will say, that the actions here rehearsed may very well agree with men newly come out of captivity: but not that they do any way intimate the calling of men to the Christian faith. For what relation hath the building of waste cities to inhabit them, the planting of vineyards to drink the wine thereof, and the making of gardens to eat the fruit of them, to this? doubtless none at all. For suppose that one should tell you of a Jew that had lately built him a saire house; & of an other that had planted an Orchard of choice fruit, would you think thereby, that they were become Christians? nay would you not laugh at him, if he should have no other meaning? and yet without any ground for it, but your own fancy as hath been showed, you conclude [that by bodily houses, and benefits, the Prophet understands spiritual.] To which you adjoin Scripture to prove, that the elect cannot fall away; which is not questioned. And thus, good reader, thou hast seen the first part of one and the same prophecy historically and properly understood; and the latter part allegorically and figuratively expounded; and that for no other reason but because the deliverance of the Jews out of their captivity here foretold hath not been as yet properly and literally fulfilled, as their carrying into captivity hath been. And Mr. Petrie will not take God's word for it, that it shall be thus fulfilled. And therefore whereas I have asked, Who dares affirm that the captivity of Judah here foretold, is meant of any other but their captivity by the Romans: seeing God hath said here, that after their return from this captivity they shall no more be pulled up out of their land? he tells thee that Zacharias hath not spared to affirm it, Luk. 1 verse 68 etc. But is it not the same God, that spoke by the mouth of both these Prophets? a God that is not as man, that he should lie, or forget himself. And having then foretold in Amos such a deliverance after which the Jews should no more be given up into captivity; doth he, thinkest thou, by Zachary affirm that this was fulfilled before their captivity by the Romans? yet thus Mr Petrie dares to make God contradict himself: and that because Zachary says, Blessed be the Lord God of Israel, for he hath visited and redeemed his people, and hath raised up an horn of salvation for us in the house of his servant David, as he spoke by the mouth of all his holy Prophets etc. and what is meant by all this but that the Redeemer was then to be borne, as the Prophets had said, and that therefore their redemption should as surely be fulfilled, as if it had been done already? For it is usual with the prophets, when they would show the certain accomplishment of a thing, to speak as if it were then effected. But why hath Mr. Petrie left our [for us] in these words of Zachary? was it not because they show, that this prophecy doth belong to the Jews, & not to the Gentiles? and this he likes not to hear of himself, neither would he have thee to take notice of it. And besides, it Zachary should speak of a spiritual deliverance only, as this Author affirms, how doth he show, that this prophecy of Amos was then fulfilled, which (as is before proved, and as any one may indeed of himself perceive) doth foretell only an  deliverance of the Jews from their bodily captivity amongst, and subjection to other Nations?   

Israel's Redemption. The next prophecy shall be that of Joel, who mentions the very signs, which our Saviour said should be the immediate forerunners of the Jews Redemption. And it shall come to pass afterwards (saith he in his 2. chap. at the 28 ver.) that I will pour out my spirit upon all flesh, and your sins and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions: and also upon the servants, and upon the handmaids in those days will I pour out my spirit, and I will show wonders in the Heavens, and in the earth blood, and fire, and pillars of smoke: the 
s Isa. 24. v. 23. Mat. 24. v. 29. Rev. 6. v. 12.  Sun shall be turned into darkness, and the Moon into blood before the 
* Great not only in regard of the strangeness and dreadfulness of events, of things then to come to pass, but great also in regard of the long continuance and tract of time, which God in his revelations hereafter to be fulfilled, doth by the word [Day] as well without this epither as with it, frequently import.  great and terrible 
t Ezek. 39.8. Mal. 4.5. jude, 6. Rev. 16.14.  Day of the Lord come. And it shall come to pass that whosoever shall call on the Name of the Lord shall be delivered: for in Mount Zion, and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. And in the 3. chap. at the 1. ver. Behold in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, I will also gather all Nations, and will bring them down into the valley of Jehosaphat (which in the 14. verse is called the valley of decision) and will plead with them there for my people, and for my heritage Israel whom they have scattered among the Nations, and parted my Land. And at the 15. verse, again. The Sun and the Moon shall be darkened, and the stars shall withdraw their shining, the Lord also shall roar out of Zion, and utter his voice from Jerusalem, and the 
u Isa. 2.19. etc. Ezek. 38.19.20 Hag 2.22. Mat. 24.29. Rev. 16.18. ch. 6.13.14.  Heavens, and the earth shall shake, but the Lord will be the hope of his people; and the strength of the children of Israel.  
Mr. Petrie's Answer. The Apostle Peter not only makes use of these words, but expones them, and shows the accomplishment of them in some degree; (as it is said in the sixth rule before) for Act. 2.16. he saith. This is that which was spoken by the Prophet joel, And it shall come to pass in the last days etc. And verse, 22. Ye men of Israel hear these words, Jesus of Nazareth a man approved of God among you by miracles, wonders and signs, which God did by him in the midst of you, as ye yourselves know.  
Reply.  
The Apostle repeats, but expounds not the Prophet's words, and consequently shows not the accomplishment of aught that the Prophet affirms shall be done. All that he shows is this, That the thing which then happened to the Apostles, was the work of the same spirit which Joel spoke of: but he saith not, that it was the same work. The same spirit indeed was then poured out, but it was not the same pouring out of the spirit. And for want of distinguishing betwixt the effusion of the same spirit, and the same effusion of the spirit; you affirm, that those things which the Prophet says the spirit shall do not long before the Lord's second coming, were then done at his first coming. And the reason you bring from St. Peter's words, Act. 2. verse 22. to show, that the prophecy of Joel was then fulfilled in part, is a very strange one. For the Prophet shows what others shall do through the extraordinary inspiration of the Spirit, before the Day of the Lord comes; and the words you have alleged do show, what works Christ himself did, when he was come.   

Israel's Redemption. I am not ignorant, that the darkening of the Sun and Moon, is sometimes taken allegorically and by way of allusion, but that therefore it should be so understood here it doth not follow: for where it is figuratively applied, it signifies the judgement itself which is to befall those people of whom it is spoken: but where it is literally used, it is put only for a sign of an eminent destruction, which shall suddenly follow it: as the great and terrible Day of the Lord shall do at the accomplishment of this prophecy.  
Mr. Petrie's Answer. Where the darkness of the Sun (and so it may be understood of the Moon) is used properly, it is not put only for a sign of an eminent and imminent destruction, as it is manifest Luke 23.45. which was a Testimony from Heaven of Christ's innocency for conviction of the murderers: and chap. 21.25. the signs in the Sun and Moon and in the stars, and the distress of Nations upon the earth with perplexity, and the roaring of the sea and waves, are all to be understood properly as signs before the great and terrible Day of the Lord. So what is promised in the 28. and 29. verses of the second chap. of Joel was truly (albeit not altogether) fulfilled in the days of Peter (even how-beit the words of the 30. and 31. verses be properly understood) and not wholly fulfilled till the time immediately preceding the last coming of Christ.  
Reply.  
That the darkening of the Sun, or of the Moon properly taken (especially if supernatural, as this here) is a sign of an eminent and imminent destruction you confess: but that it is only so, you deny. And were this true, I have not spoken much out of the way. But the instance you bring of the darkening of the Sun at the time of our Saviour's passion, makes nothing for you. For whereas you say [it was a testimony from Heaven of Christ's innocency for conviction of the murderers] the history of the Gospel tells you no such thing, and interpreters are against you. Sicut enim Deus tenebris involvebat terram Aegyptum, sic etiam nunc totam Jud●●am, in signum ira●i Dei, et futurae poenae, saith Pareus on the 27. chap. of Mat. at the 45. verse, that is, As God did once bring darkness on the land of Egypt, so likewise did he now on the land of Judea, as a sign of his wrath and their ensuing punishment. So chrysostom too, It was an undoubted sign of God's anger, for that which they did against him. And Origen, It was a presage of the future darkness which should overspread the whole Jewish Nation. To which Dr. Mayer consents, and with Origen concludes from the time of the darkness continuance, being three hours, that the Jewish Nation should be in darkness, till about the Evening of the world. Although then Christ's innocency may well be gathered from it, yet for aught I can find, you go alone in alleging it as a reason of the darkness. And Piscator resolves the matter thus peremptorily against you, Praeternaturales istae trium horarum tenebrae, quae totam terram occuparunt patiente Christo, portenderunt haud dubie calamitates ill●s quas non multò post Deus iratus huic populo immisit, quas et Christus suprà cap. 24. discipulis praedi●it. Sunt enim Tenebrae signum irae Dei, ut perspicitur ex eo quòd signum erunt adventantis Christi ad judicium, ut ipse testatur suprà cap. 24.29. Et passìm in Scriptura nomine Tenebrarum calamitates significantur etc. in cap. 27. verse 45. Mat. In which words he doth not only say, that this darkness was a token of those miseries, which shortly after befell the Jews: but also that the word [darkness] in the Scripture (whether properly or improperly taken) doth every where signify calamities. And in your next instance out of the 21 chap. of Luke ver. 25. you yourself do say, that the signs there rehearsed are all properly to be understood, as signs before the great and terrible Day of the Lord. But amongst the rest, you reckon the distress of Nations with perplexity, for a sign: whereas it is rather an effect of the signs, which shall be so extraordinary, that they shall bring men into great perplexity and fear of the things, which they shall show to be coming on the earth. But whereas you say [that what is promised in the 28. and 29 ver. of the 2. chap. of Joel, was truly (albeit not altogether) fulfilled in the days of Peter (even howbeit the words of the 30. and 31. ver. be properly understood) and not wholly fulfilled, till the time immediately preceding the last coming of Christ.] It is utterly false, as hath been already showed: and may further thus be showed. To wit, because the pouring out of the Spirit spoken of by Joel, is to precede (or at least to accompany) the darkening of the Sun and Moon, and both to precede the great and terrible Day of the Lord: whereas the darkening of the Sun at our Saviour's first coming, did precede the pouring out of the Spirit; and neither of them did precede the day of his birth. For the Sun was darkened, when he was about to leave both his life and the world together. And the Spirit was not poured out, till after his ascension. And thus (besides that there was not then any unusual darkening of the Moon) the very different order of the accomplishment of these things, from that mentioned by Joel, and their not preceding our Saviour's first coming as signs thereof, do abundantly show the grossness of your interpretation.   

Israel's Redemption. Neither have I forgotten, that the first of these prophecies was made use of by S. Peter, to stop the mouths of such as jeered the Apostles, when by the descent of the Holy Ghost upon them, they began to speak with tongues: 
Act. 2.4.  but that this prophecy was then fulfilled I deny. For when some mocking, said, These men are full of new wine, S. Peter replied ', ye men of judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words; for these are not drunken as ye suppose, seeing it is but the third hour of the day: but this is that which was spoken by the Prophet joel. And it shall come to pass in the last days (saith God) I will pour out my Spirit upon all flesh. As if he had said, My brethren, these are not the effects of wine, but of the Spirit of God, which is now poured out on the first fruits of the Jews, as a pledge and assurance of that bountiful effusion of it, which (as Joel hath said) shall one day happen to the 
u Isa. 32.15. Ezek. 39.29. Zech. 12.10.  whole Nation. And that this is all St Peter meant, it may thus appear. First, because the chief and most remarkable effect of the Spirit in the Apostles, at this time, was the gift of tongues, of which the Prophet makes no mention.  
Mr. Petrie's Answer. 1. If this exception were true, it would prove, that the Apostle citeth the words impertinently, and the Jews might have challenged him of babbling: and so these authors fight against the Apostle, and the Spirit of God, who hath registered this argumentation of the Apostle, as good and valid. 2. The chief and most remarkable work of the Spirit at that time, was a sound from Heaven as of a mighty rushing wind, which filled all the house, and there appeared unto them cloven tongues like as of fire, and it sat upon each of them, and they were all filled with the Holy Ghost: and this was noised abroad. Whereby it is evident that the Apostle speaks especially not only of the effect, (which is their speaking in strange languages) but of the cause, the pouring down of the Spirit, of which Joel speaks expressly: and therefore Peter citeth the words pertinently.  
Reply.  
1. That the Prophet speaks not of any whom the Spirit should endue with the gift of tongues, is so evident, that you could not deny it; and yet you dare say, [If this exception were true, it would prove, that the Apostle citeth the words impertinently.] Belike than the Apostle must be out in citing them, rather than you in showing to what end he cited them. No, Sir, the Apostle allegeth it very pretinently, in that he shows by it, that the disciples spoke not thus out of drunkenness, as some accused them, (and consequently from an evil spirit) but by reason of the effusion of that Spirit on them, of which Joel had spoken. And therefore the mistake is in you, who do very impertinently conclude from hence; that the same effusion of the Spirit, which Joel spoke of was then fulfilled. For although the same Spirit may be poured out divers times, yet that pouring out of it which Joel speaks of, can be fulfilled but once: & consequently, not at our Saviour's first coming, and second coming too. And now who fights most against the Apostle, & the Spirit of God, he that understands them rightly, and endeavours to make others do so too; or he that misunderstanding them himself, had rather condemn them both, and draw all others into an error with him, then yield to the truth? and here I would entreat thee, reader, to take notice, that when Mr Petrie hath little or nothing to say, he commonly breaks out into the more violent speech, thereby to disgrace what he cannot answer.  
2. This part of your answer, is as much to the matter as the former▪ For whereas I speak of the gift of tongues, as the most remarkable effect of the Spirit in the Apostles: you speak of the manner of the Spirits descending upon them, as the most remarkable work of the Spirit. But do you know what you say? was it not a greater work to make the Apostles speak divers languages, then to cause the sound of a mighty wind, or the appearance of tongues, which were only outward signs of the extraordinary gift, which the Spirit then wrought within them? I can hardly think, that any man but you will say otherwise. And by your leave, it was the Apostles speaking with other tongues, which made the Multitude come together, and at which they were confounded, as the 4, 5, 6, 7. ver. etc. do show. And not the sound of the rushing wind, that filled the house where the Apostles were sitting, when the appearance of cloven tongues, like as of fire, came and sat upon each of them. For this was passed: and St Peter speaks not of it, but shows only, that their speaking thus in divers languages, was the work of the same Spirit, of which Joel had spoken. And your conclusion [therefore Peter citeth the words pertinently] (which I dare say, none is so likely to doubt of, as yourself) hangs as loosely to your premises, as the premises do to that which I have said.   

Israel's Redemption. And secondly, because as the Prophet revealed, so he repeats the pouring out of the Spirit, as a contemporary event with the wonders which shall be shown, in the Heavens, and in the earth, before the great and terrible Day of the Lord come. Which Day can no way be referred to the first coming of Christ, when he came to save 
x Luk. 19.56. ch. 19.10. joh. 12.97.  sinners, and not to destroy them. When he would not take upon him to be a 
y Luk. 12.14. joh. 6.15.  Judge and Ruler over them. For then too the donation of the Spirit must have been an antecedent of his birth, of the time he lived: and not a subsequent of his death and departure, which hath no analogy with a day. It remains then, that it is an expression of his second coming, which is called a great and terrible Da● in regard of the general destruction which shall be brought on all Nations, that oppose themselves against the Jews at that time. For in mount Zion, and in Jerusalem (as you have heard) shall be deliverance, and in the Remnant whom the Lord shall call.  
Mr Petrie's Answer. 1. Joel saith not, that the pouring out of the Spirit shall not be till the great and terrible day of the Lord come, but he shows so many things preceding the coming of our Saviour: neither may we think that all these things shall be fulfilled in the same juncture of time; if all be accomplished, even in several times, the prophecy abides true. 2. That day or time was terrible: for it is written, Act. 2.6. the multitude came together and were confounded or troubled in mind, because that every man heard them in his own language, and they were all amazed and marvelled; & verse 22. a man approved among you by miracles, wonders, and figues. Whereby, it is manifest that even to the sight of these Jews that time of Christ's coming was terrible, albeit his second coming shall be more terrible in regard of the general destruction, which shall ●e on all Nations, not for opposing themselves against the Jews (as they imagine) but for their not acknowledging God, and not obeying the Gospel of our Lord Jesus Christ. 2 Thess. 1.8.  
Reply.  
1. Now you tell us [that Joel saith not, that the pouring of the Spirit shall not be till the great and terrible Day of the Lord come.] Neither have we said he doth; for had he said so, the Spirit could not at that time have been poured on the Apostles. But yet Joel saith that that particular pouring out of the Spirit of which he speaks, is to be a sign of the near approach of that terrible Day; and therefore cannot till that time be accomplished. Although then we think not, that all the things which Joel speak of [are to be fulfilled in the same juncture or moment of time▪] yet we think, that they shall be all accomplished in a very short time. But to say that one of these things shall be accomplished in one age, and another in the next, or some hundreds of years after, and so of the rest, is to make the word of God of none effect. For Joel speaks of these things as immediately to ensue, if not to contemporate with each other: and speak but of one pouring out of the Spirit; and that also to be a forerunner of the Day of Christ's second coming: and therefore it can be but once fulfilled, and that only in its proper season.  
2. But you will make good all that you have said by and by. For the Day of our Saviour's first coming [was terrible, you say. And that because, it is written Act. 2.6. The multitude came together and were confounded, because every man heard them speak in his own language, and they were all amazed and marvelled, and verse 22. a man approved amongst you by miracles, wonders, and signs.] And did this make him terrible? what then could make him comfortable? If to save sinners, to cast out Devils, to raise the dead, to open the eyes of the blind, the ears of the deaf, to lose the tongues of the dumb, the feet of the lame, to heal the lunatic, and them that had palsies, in a word, to cure all diseases, did terrify the Jews, what could he do to make his presence delightful unto them? O what a terrible message the Angel came with, when he said, Behold, I bring you tidings of great joy, which shall be to all people, 
Luk. 2.10.11.  for unto you is borne this day in the City of David, a Saviour, which is Christ the Lord! O what a terrible noise was made, when a multitude of heavenly Spirits praised God, saying, Glory to God in the Highest, on earth peace, good will towards men! O what terrible do there were, 
ver. 13 14.  when Jesus went about all Galilee, teaching in their Synagogues, and preaching the Gospel of the Kingdom, 
Mat. 4.23.  and healing all manner of sickness, and all manner of diseases among the people! O what a terrible sight it was, when so many thousands of hungry souls were said with five loaves and two fishes! These were wonders indeed; but all things that are wonderful, 
ch. 14.23.  are not terrible, but such only as are either punishments, or signs of punishments: otherwise though they cause amazement at the first, as surpassing the reach of natural causes, yet being intended for man's good, they occasion gladness and not fear, unless it be a pious fear, which well consists with joy in the Holy Ghost. For shame then recall this doctrine, and think not to make any one believe, that the sick person will be afraid to hear of his health, or the condemned prisoner of his pardon; and till you can do this, persuade not yourself, that you can prove our Saviour's presence terrible in the Day of his humiliation, wherein he was approved for so many signs, miracles, and wonders, wrought only to make men lay hold on the means of their eternal happiness. And if the history of these things be so wonderfully pleasant unto us, what was the performance to such as saw them, and the benefit of the miracles to such as felt the virtue of them? You go on, and say [that the time of Christ's second coming shall be more terrible than his first was. And surely the great destroyers of the earth should else have greatest cause to climb up to the tops of the mountains to meet him first, (if such a thing might be) as railing Shimei was the first of all the house of Benjamin that met King David in his return after Absoloms' conspiracy; and no need at all, to call for the mountains to hid them from his presence. But you will not have that day accounted terrible in regard of a general destruction to be brought on the Nations, for opposing the Jews, but for their not acknowledging God, and not obeying the Gospel of our Lord Jesus Christ, as it is in the 2 Thess. 1.8. and had you confirmed this by showing, that the Nations should not at that time oppose the Jews; you had said the whole truth: but seeing you have not, and indeed could not do this (for the prophecies following do show the contrary) you have affirmed one half of the truth to exclude the other half of it. And therefore you must give us leave not only to imagine, but to believe, that the foresaid destruction shall be for both: that those, I say, which shall then oppose the Jews, shall be the very same which the Apostle here speaks of under another notion, and in other terms. For though Christians may not, you faith we know shall then be very scarce amongst the Gentiles, as our Saviour hath said of them, Luk. 18. verse 8.   

Israel's Redemption. And to put it out of doubt, that God's bringing down of the Heathen into the valley of Jehosaphat, is meant only of his gathering them together to a battle, and consequently of a judgement on the living, and on the dead: to put this out of doubt, I say, the Prophet makes it to be a concomitant of the 
z Rev 16.12.13.14.  Jews return from their captivity: and in the 9, 10, 11, and 12. ver. provokes the Gentiles to prepare war, to assemble their mighty men, and to break their plowshares into swords, and their pruning-hookes into spears: a preparation, which as it would be fruitless, so doubtless they shall neither have time, power, or will to make, when they are summoned to receive the dreadful Sentence of, Go ye cursed. And for my own part, I am persuaded, that this great Army here spoken of, is the very same that shall be gathered together to the battle of that great Day of God Almighty, by the three unclean spirits like frogs, which St John saw come out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the false Prophet, Rev. 16. at the 13. ver. Of this 
a Psal. 2.1.2. 3 Ps. 46.6.8. Psal. 68.30. Isa. 2.12.13. etc. ch. 24.21.22. ch. 26 20.21. ch 34.1.2.3.4.5 etc. ch 40.20. ch. 66.14.15.16. Mic. 4.12.13.  destruction also speaks Zeph. in his 3 chap. at the 8. ver. Therefore wait upon me, saith the Lord, until the day that I rise up to the prey, for my determination is to gather the Nations, that I may assemble the Kingdoms, to pour upon them mine indignation, even all my fierce anger, for all the earth shall be devoured with the fire of my jealousy: for than will I turn to the people (meaning to the Jews) a pure language, that they may all call upon the Name of the Lord. And at the 19 ver. Behold at that time I will und●e all that afflict thee, and I will save her that halteth, and gather her that was driven out, and I will get them praise and fume in every land, where they have been put to sham●. At that time I will bring you again, even in the time that I gather you: for I will make you a Name, and a praise among all people of the earth, when I turn bacl your captivity before your eyes, saith the Lord. And yet more fully Zech. in his 12 chap. at the 3. verse. In that Day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. In that day will I smite every horse with astonishment, and his rider with madness, and I will open mine eyes upon the house of Judah, and will smite every horse of the people with blindness. In that day will I make the Governors of Judah like a hearth 
b Obad. 15.16.17.18.19.20.21.  of fire among the wood, and like a torch of fire in a sheaf: and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, even in Jerusalem. The Lord also shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitants of Jerusalem, do not magnifte themselves against Judah. In that Day shall the Lord defend the inhabitants of Jerusalem, and he that is feeble among them at that Day, shall be as David: and the house of David, shall be as God, as the Angel of the Lord before them. And in the 14. chap. at the 12. ver. This shall be the plague wherewith the Lord shall smite the people that have fought against Jerusalem: their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongues shall consume away in their mouth: and it shall come to pass in that day, that a great tumult from the Lord shall be among them, and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his 
c Ezek. 38.21. Hag. 2.23.  neighbour: and Judah also shall fight at Jerusalem, and the 
d Mich. 4.13.  wealth of all the Heathen round about shall be gathered together, gold, and silver, and apparel in great abundance; and so shall be the plague of the horse, of the mule, of the camel, and of the ass, and of all the beasts that shall be in these tents, as this plague. And in the 38. and 39 chap. of Ezek. the same Army is foretold, under the names of Gog and Magog.  
Mr Petrie's Answer. 1. That these words are not meaned of the temporal Monarchy after Christ's coming, it may be learned by the paralleled text where it is said, And for my own part I am persuaded that this great Army here spoken of, is the very same that shall be gathered together to the battle of the great Day of God Almighty by the three unclean spirits like frogs, which St. john saw come out of the mouth of the Dragon, and out of the mouth of the false Prophet, Rev. 16.13. If he be persuaded, that this is the same battle, he might likewise be persuaded, that the text of Joel 3. is not after the coming of Christ; nor immediately at his coming, for that battle is in the time of the sixth vial, after which follows another vial and time of trouble mentioned in the rest of that chap. of the Revel.  
2. We may be persuaded that the gathering of the Nations Joel 3.2. is not to be understood of a battle after the coming or at the coming of Christ, if we consider the words of the first verse. for behold in these days and in that time etc. Heknitteth this chap. with the preceding, and shows the contents of both to be at the same time: which is not any particular year or age, but comprehends the whole deliverance of Israel or people of God, which was begun, when the captive Jews were brought from Babylon, and continues till Christ's second coming, as if the Prophet had said, When the Lord shall deliver his people it shall not be a short and moment any deliverance, but this protection shall continue till he have avenged him of all the enemies of his Church. As for the Name of the valley of Jehoshaphat, there is no necessity to understand thereby the valley of blessing, 2 Chro. 20.26. seeing that valley never hath this name in the Scripture: neither is it possible that all the Nations of the world can conveen in that place: but the name may rather be taken appellatively for the valley of God's judgement, as the Hebrew word imports, and the words following allude thereunto: whereby the Prophet teacheth us to consider the etymology of the Name: and nevertheless he would have us to consider the gracious deliverance of Jehoshaphat, that he will as certainly deliver his people in all ages, as he did Jehoshaphat. And this is a more glorious trophy, then if any one Nation were kept a thousand years in worldly prosperity.  
Reply.  
1. My words do show, that this prophecy of Joel, cannot be meant of the time of Christ's Judging the dead (when they shall be all called out of their graves) as it is commonly expounded; and that because it speaks of the gathering together of a great Army against the Jews; but not after Christ's coming (which opinion you falsely attribute to me) although against his coming, as the parallel prophecy Rev. 16. at the 12, 13, 14. ver. doth show, for that Army is to be gathered into Armageddon in the time of the sixth vial, and to be destroyed at the pouring out of the seventh vial, by our Saviour and his Heavenly Host, as the 15. ver. of the same chap. and the latter part of the 19 chap. of the Rev. from ver. the 11. etc. do plainly declare.  
2. That which you here begin with was the ground of the former part of your answer, but on what ground I know not; for I deny that this prophecy doth speak of a battle after Christ's coming, albeit I do affirm, that our Saviour's coming shall be when this great Army is gathered together against the Jews as ready to destroy them. And your showing the coherence of this chapter with the precedent, doth make more against you than you are ware of, for it is remarkable, that you rightly conclude from hence, [that the Prophet shows the contents which I have urged out of both (being in the Hebrew all in one chapter) to be at the same time.] And yet you say presently after [that this same time is not any particular year or age, but comprehends all the time from the Jews return from Babylon to the second coming of Christ] which is as if you had said, This particular time, is not a particular time, but many particular times; yea thousands of particular times. This same time, is not the same time, but more than the same time: yea as much more than the same time, as is from the Jews return from Babylon to this same time. For the text in the original points emphatically to one particular time, as the separate pronouns (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) subjoined to their substantives with the praefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do show. So that it is as if the Prophet had said, In those self same days, and in that very time, in which I shall bring again the captivity of Judah and Jerusalem, I will also gather all Nations, etc. And besides, how I pray can the signs, that are to be showed more often then any man knows: or in any part of so large a time as you speak of (all which your exposition grants) foreshow the nearness of the terrible Day of the Lord? which yet is the only end of the wonders, that Joel saith shall be showed, in the Heavens and in the earth at that time. For our Saviour Mat. 24. Luk. 21. speaks of the same darkening of the Sun and Moon that the Prophet doth: and if his word may be taken, these signs shall as infallibly show the near approach of his second coming, as the shooting forth of the leaves of the figgtree doth show that the summer is nigh at hand. And thus the emphasis of the Hebrew text, and our Saviour's intimation of the true extent of the time betwixt these signs and his appearing (the accomplishment of which signs you confess to be at the time of the deliverance which the Prophet foretells) doth both discover how notoriously false your exposition of the [same time] . And therefore the sense which you by this means would thrust upon the prophet must needs be your own likewise, and not the Prophet's. For the Prophet speaks here but of one Army, and the parallel prophecy Rev. 16. speaks but of one Army, and Ezek. who foreshows the same battle, speaks but of one Army, and they all say that the jews only are to be opposed by this Army, and that a sudden destruction shall come on this Army; and consequently the deliverance here spoken of, is to be short and sudden, and the people to be delivered by it, are the Jews: And so here is nothing at all touching God's special protection of his Church in all ages, or of many deliverances, but here is an extraordinary Judgement foreshowing the dreadful overthrow and downfall of all the enemies of the Jews, and the then faithful Christians. And as concerning the place where this Army is to be gathered together, this is chiefly to be taken notice of, that the prophecy speaking but of one Army, it can be meant but of one place, and that to be in the land of Judea, whither the Nations shall come up against the Jews shortly upon their return, as the valley of Jehoshaphat here doth intimate, and Ezek. doth plainly declare. Neither is the doubt you bring, about the possibility of so many Nations meeting together in one place, of any consequence; For it is not usual for a people wholly to leave their own country when they invade their enemy's land (for that were the ready way to lose their own land and to starve themselves) but to send forth such a strength, as they may well raise and maintain, and the Prophet here calls for their men of war, and their mighty men; but not for all the men of these Nations, much less for all the people of these Nations: and who knows not, that many hundred thousands may against the time of a battle be drawn together within the space of a few miles? and at once to overthrow so mighty an Army as the Prophets speak of, and thereupon to make all tha● are left of the Nations willingly to submit themselves as tributaries to the Jews; and to settle not only one Nation, but the whole world in a godly peace and prosperity for a thousand years after, will doubtless set forth the Justice, mercy, and power of God in a more glorious and wonderful manner, than all the victories of Christians or Protestants put together, can do. Yea it will even abolish the memory of all the miraculous victories and benefits, which God hath wrought for the Jews themselves, since the time, that they grew up into a Nation. And yet you fear not to say, that this general and extraordinary deliverance, and exemption from future calamities, will not so much declare God's glory, as their particular deliverances in foremen ages do.   

Israel's Redemption. Now how can we forsake the literal interpretation of these prophecies, if we do but consider that the Jews are here distinguished from all other Nations, of which we Gentiles who are now converted, were then a part; and are by this name in the writings of the Evangelists and Apostles still distinguished from them? If we consider what gross absurdities would follow from the tropical construction of these or the like prophetical revelations, wherein the event of things, is so plainly and distinctly attributed to the Jews, who I am sure, did never since the prophet's days return from any captivity, with such an high hand, and with such a wonderful victory over their enemies as is here foretold. And as for the Church that now is, let the lamentable experience of all age's witness, whether she hath not been more often crowned with Martyrdom, than victory: whether the bloodthirsty Mahometan hath not gotten much ground upon her. Yea whether He who claims to be her Head, hath not and doth not, most of all waste and devour her. According as it is written of him in the 13. of the Rev. at the 11. ver. And therefore these prophecies can have no relation to the times of the Gentiles: nor so much to the time of the Maccabees, as Cornelious a Lapide endeavours to make these of Zechariah, to have for neither were their enemies smitten with such plagues, nor brought into such subjection, as is here foretold: neither was the house of David then so highly exalted, as is here promised; and Judas and his brethren, who did then bear the chiefest sway, were not of the Tribe of Judah, but of Levi; neither was the wealth of all the Heathen round about then gathered together: neither did the Lord then 
e Zech. 14.5.  descend and all the Saints with him. Unless we will say (as our Commentatour doth) that this was fulfilled, when the five comely men upon horses appeared unto the enemies from Heaven, as 'tis in the 2. of the Maccab. the 10. chap. at the 29. and 30. ver. Which apparition doth as well expound these words, as he doth that other prophecy of Zephaniah, by which he would have us to understand, God's calling the Gentiles to repentance by the preaching of the Gospel, when as the text saith plainly, that God's determination is to gather the Nations, and to assemble the Kingdoms, that he may pour upon them his indignation, even all his 
ee Lam. 4.11.  fierce anger.  
Mr Petrie's Answer. 1. We forsake not the literal interpretation of these prophecies: for that is the literal interpretation, which is principally intended, whether it be proper or figurative: but we forsake that restricted interpretation, as only belonging to a temporal Monarchy of the Jews.  
2. The Jews are not to be understood (in these promises) in way of opposition to all Nations: for then all other men without exception shall be consumed in the valley of Jehoshaphat: but the Jews and Israel are to be exponed of the elect people of God, according to the fift rule mentioned before, and the Gentiles are all the enemies of the Church. And the faithful are called Jews not only typically, but likewise for the special comfort of the Jews, because they were hated of all Nations every where: which might have been unto them occasion of despair: and therefore the Lord saith unto them to this purpose, How many or great soever your enemies shall be, I will judge them. And for the same are the Jews oft named in the promises of the new Testament, to show their particular interest in the Kirke of Christ, notwithstanding their unworthiness and contempt of the Gospel at the first preaching thereof. Now if the prophecies be exponed this way (as they must be) of believers whether Jews or Gentiles: and their enemies whatsoever, the enemies of the faith in any age, none of these absurdities shall follow which are rehearsed here as in a catalogue.  
Reply.  
1. You do not only forsake the literal sense, which as it is opposed to a figurative is always meant of a proper sense (and is by Divines commonly used for this, where no other sense is mentioned) but in forsaking this sense, you forsake also the sense principally intended in these prophecies: And that it is not a [restricted interpretation] which understands prophecies only of what, and of whom they speak: but that is a lose and licentious interpretation, which understands them of what, and of whom they speak not.  
2. The only reason that you bring to prove, that in these prophecies the Jews are not to be taken by way of opposition to all other Nations, is, [because then without exception all other men should be consumed in the valley of Jehoshaphat,] But though God saith in the prophecy, I will gather all Nations etc. yet he saith not, I will gather all of all Nations, and consequently it is to be understood only of some of every one of these Nations, and not of all the men of all these Nations, as the words in the 9 ver. of the same chap. and the parallel prophecy of Ezek. chap. 38. do show. And some few of these also are to escape, as we may see Isa. 66. ver. 19, 20. And so we have no need to seek out a figurative sense to solve this argument, although it be your chiefest drift to make us do it. And therefore had rather take pains to obscure, what is plainly delivered, then to open what is doubtfully spoken, as by your words following we may perceive. For [if these prophecies, say you, be expounded of believers, whether Jews or Gentiles, than none of these absurdities shall follow which are here rebearst] and so you take them in this figurative sense without any other warrant for it, but your (sic vol●, or) so it must be: for testimony from Scripture you can bring none. And the reason you allege to show why the faithful are called Jews, is a very strange one. For [they are so called, you say, for the special comfort of the Jews, because they were hated of all Nations everywhere, which might have been unto them an occasion of despair.] But what likelihood is there that the Apostles (who tried all ways and means to win the Gentiles unto, and to confirm them in the faith) would call them by that Name which; you say, was so odious unto them? and what comfort could it be to the Jews, (yea what readier way could there be to make them distrust the truth of the Gospel, then) to conceive that their Name, and the prophecies delivered in their Name, did belong to others, and not to their own Nation? yet that which you add presently after [that the Lord saith unto them, How many or great so ever your enemies shall be, I will judge them] was indeed an effectual remedy to keep them from despairing of God's mercy, and their future deliverance; and consequently too from acknowledging the figurative sense of these prophecies, or of the words [Jew's, Israel etc.] And whereas you say further, [And for the same are the Jews oft named in the promises of the new Testament, to show their particular interest in the Church of Christ etc.] you herein in contradict what you say before, that the Jews and Israel are to be exponed of the elect people of God. For if they are thus to be exponed, they are not to be taken properly for the Jews as here you affirm (and in which exception only they do show the Jews particular interest in the Church of God.) And if these words are used both properly and improperly in the new Testament, I pray tell us how we shall know, when and where, they are to be taken properly, and literally, and when, and where improperly, and figuratively. But 'tis time to leave this wavering discourse, and to survey your answers to the objections you allege out of my summer words.  
The first objection. The Jews did never since the Prophet's days return from any captivity with such an high hand, and with such a wonderful victory over their enemies, as is here prophesied.  
Mr Petrie's Answer. Neither ever shall they return in such a manner, if ye understand a worldly and civil pomp: for these promises cannot be understood (as I have said) of any one exploit, nor of any age. The promises of God are more glorious and more large.  
Reply.  
But these prophecies, as I have proved, may and must be properly understood: and may and must be accomplished in one age, and in less than one age too. And doubtless these Prophets [yea] is of more weight, than your [nay.] Neither will these promises of God be the less, but the more glorious, for being fulfilled in so short a time. For is it not more glory for a King to subdue his enemies speedily then to be a long time about it?  
The second objection.  
As for the Church that now is let the lamentable experience of all age's witness, whether she hath not been more often crowned with martyrdom, than victory.  
Mr Petrie's Answer. This is as bad an opposition as the former: for Christ in suffering did triumph over his enemies, Col. 2.15. and martyrdom is victory, Rom. 8.37. In all these things we are more than conquerors. Spiritual victory consists with bodily suffering. Next, albeit the Church were oftener crowned with martyrdom than victory, yet in several ages she hath been crowned with glorious victory, and her full glorification is a coming, and her enemies have been and shall be smitten, and brought into subjection; and the house of David is exalted in the person of Christ, and his members, and all the wealth of the Nations hath been employed or shall be employed for the use of the faithful (albeit not in any particular year or age) and the Lord shall descend and the Saints shall be with him.  
Reply.  
To this objection, which saith that the Church of the Gentiles hath not been thus victorious, and by consequence is not spoken of in these prophecies, you answer, [that Christ in suffering did triumph. And martyrdom is victory; and next, that albeit the Church were oftener crowned with martyrdom than victory, yet she hath been crowned with glorious victory.] So that as before by the Jews and Israel you understood the Gentiles, to avoid the force of that reason; so here for the like end, you would willingly put a figurative sense too upon the victory mentioned in the prophecies: but it may not be; for these prophecies do not foreshow the death and affliction of God's people by their enemies (as it is in persecution and martyrdom) but their great deliverance, and their enemies wonderful destruction. Yea such a destruction as never yet happened to the enemies of God's Church, either Jewish or Christian. And therefore as your spiritual conquering is very impertinently inferred, so no glorious outward & bodily victory that the Church of the Gentiles hath had, will match with this that the Prophets speak of, nor indeed all that she hath had. To my next reasons which show that these prophecies of Zecha. were not fulfilled in the times of the Maccabees, as Cornelious a Lapide expounds them, you say nothing: but huddle them up together with that which you have said touching the Church of the Gentiles. For [the house of David, you say, is exalted in the person of Christ and his members; and all the wealth of the Nations hath been employed, or shall be employed for the use of the faithful (albeit not in any particular year or age) and the Lord shall descend and all the Saints shall be with him.] But by the house of David is meant the lineage of David that are in captivity (as by its being opposed to the tents of Judah it is manifest:) and as the faithful Gentiles are not of the lineage of David, so though Christ be descended of David as touching his humane nature; yet he is not in captivity, but in Heaven; there to abide, till the time of this deliverance of his brethren according to the flesh. And so your exposition of the [house of David] wholly fails; for though the faithful in general are called in Scripture the seed of Abraham, yet neither Gentiles nor Jews are in this respect called the house or seed of David. And what made you take the wealth of the Nations in a proper sense, when as you take all that is spoken of in the prophecies besides this, in a figurative sense? doubtless had it been the wealth of the Jews, you would have so expounded it as well as you did their houses, Vineyards, and gardens in the 9 of Amos at the 14. ver. But though you do not so expound it, yet you understand the text of such heathen only upon whom God's Name is not called: and by your words too, you seem to conceive that you have a better title to their wealth than they themselves, which would be a hard matter for you to prove. And that you may not think you have any interest in it by reason of this prophecy, you must know that the gathering together of the wealth spoken of in Zech. is against the time when the Lord shall descend, and all the Saints with him. Which being at the time of the victory there foretold, shows your application of this prophecy to the spiritual and corporal victories of the faithful Gentiles, to be a mere wresting of the Scriptures.   

Israel's Redemption. And if this be not to cry, Peace, peace; when there is no peace. If this be not, to call evil good, and good evil; to put darkness for light, and light for darkness; bitter for sweet, and sweet for bitter; What is?  
Mr Petrie's Answer. This is a pitiful exclamation, if it were true, but exclamations are not always victorious. When we teach it shall be well unto the children of God, and there is no peace unto the wicked: and set your hearts on things above, and not on things on earth; is this to cry peace, when there is no peace, or to call good evil? or is it not rather to put darkness for light, when spiritual promises are restrained to a temporal prosperity of a carnal people? and when God teacheth faith by sense, that because we cannot understand heavenly things till he insinuate them into our affections by pleasing and known things, should we think that God hath no higher sense in these promises? All the earth belongeth unto Christ, and in the midst of Scythia some have lived happily, even more happily than many have done in Judea. The promises than are not tied to Judea but belong unto all them who are mentioned Joh. 11.51. he prophesied, that Jesus should die for that Nation, and not for that Nation only, but that also he should gather together in one the children of God that were scattered abroad, that is, through the world, as the same Apostle expones himself, 1 Joh. 2.2. But it may be, that this exclamation was made against the conjecture of Cornelius à Lapide; then he should distinguish the persons.  
Reply.  
Having spent your store and your stomach so vainly, that any one may perceive your wilful mistake, you are forced in the close, to shift it off with this pitiful excuse: [but it may be that this exclamation was made against the conjecture of Cornelius à Lapide; then he should distinguish the persons.] How? it may be? and he should distinguish the persons? Surely there is no other Commentatour spoken of; and almost a whole page is spent to show, that he is out in his exposition of the Prophecies of Zech. which I have rehearsed, and so contrary to the true meaning of the Prophecy, which I have alleged out of Zeph. that he interprets, the pouring out of God's fierce anger on the Nations: of his great mercy in sending the Gospel to be preached unto them: upon which groundless exposition, I have inferred the words you are so much offended with. And it may be you had more reason to be so, than you will be known of, however (in stead of confirming that exposition, which perhaps you may too much favour) you take occasion to tell us how conscionably you dispense the word of God. And may we believe you? what made you then so scornfully to call that remnant of the Jews, whose temporal prosperity the Prophets have so frequently foretold, [a carnal people?] when as God himself saith of them: I will bring it health and cure, and I will cure them, and I will reveal unto them abundance of peace and truth: and again, I will put my fear into their hearts, that they shall not departed from me: and the remnant of Israel shall not do iniquity, nor speak lies, etc. Yea, the regeneration of their persons, is almost as often foretold, as the restauration of their Land, their deliverance from captivity, or their Lordship over other Nations. And when you call them [carnal] whom God so oft calls spiritual, yea, spiritual in a fare greater measure than we Gentiles are, do you not put evil for good, darkness for light, and bitter for sweet? And to what purpose do you tell us [that some have lived more happily in the midst of Scythia, than many have done in Judea?] Doth this prove that these Prophecies shall not be historically fulfilled? or that when they are fulfilled, the Jews shall not live so happily in Judea, as the Nations shall in other Countries? And it is to as much purpose, that you tell us out of the 11. ch. of John at the 31. ver. that Caiaphas prophesied, that Christ should die for the Jews, and not for them only, but that he should gather together in one the children of God, that were scattered abroad through the world, for doth any one deny this? or doth this prove, that the Prophecies touching the Jews, are not to be understood of the Jews? doubtless it doth rather prove, that they can be no otherwise understood, seeing the Jews cannot be made partakers of the benefits of Christ's death, till they be called out of the darkness of unbelief (in which they have lived so many hundred years) into the light of the glorious Gospel of Christ, by the effectual working of God's Spirit in them, as the Prophets have said.   

Israel's Redemption. But enough of the perplexity which shall happen to other Nations when the Jews return. Now again of their return, and of the prosperity which shall then happen to themselves. And it shall come to pass in that day (saith Isa. chap. 11. ver. 11. etc.) that the Lord shall set his hand again the second time, to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Paphros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the Islands of the Sea: and he shall set up an Ensign for the Nations, and shall assemble the outcasts of Israel, and 
f Isa 49. ver. 12.25. ch. 30. ver. 18, 19 chap. 62. ver. 10, 11, 12. Ezek. 20. ver. 32, 33, 34. etc.  gather together the dispersed of Judah from the four corners of the Earth: the envy of Ephraim shall departed, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim: and the Lord shall utterly destroy the tongue of the Egyptian Sea, and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod, and there shall be an highway for the remnant of his people, which shall be left, from Assyria, 
g Mic. 7. ver. 15. etc.  like as it was to Israel, in the day that he came up out of the land of Egypt. You see here that the Prophet speaks plainly of a miraculous recovery of God's people: of the recovery, I say, of Judah, not from Babylon, but from the four 
h Jer. 16. ver. 14, 15. chap. 23. ver. 7, 8.  corners of the Earth: and together with Ephraim, with the ten Tribes from Assyria, which as 
i Joh. 7. ver. 35.  yet never came back, and therefore this is not yet fulfilled.  
Mr Petrie's Answer. 1. There is no mention of returning here, but of recovering of the remnant of his people. 2. Who be these his people? Look the tenth verse, In that day there shall be a root of Jesse, which shall stand for an Ensign of the people: to it shall the Gentiles seek, and his rest shall be glorious: And behold how the Apostles expones these words, Rom. 15.12. Esaias saith, there shall be a root of Jesse, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust. Now whereas the Apostle expones his people to be the Gentiles, may they not be ashamed, who will understand only the Jews? so that there is meaned the recovery of God's people, or the Gentiles from Assyria, Egypt, or wheresoever they be.  
Reply.  
1. There is mention of recovering the remnant of his people from Assyria, Egypt, Paphros, Cush, Elam, Shinar, Hamath, and the Islands of the Sea, and of smiting the River, that men may go over dryshod, and of a highway, for the remnant of his people that shall be left, from Assyria, like as it was to Israel in the day that he came up out of the Land of Egypt. And how much doth this recovering differ from a returning?  
2. Who the people be that are meant in this Prophecy, the words Israel, Judah, and Ephraim do show, and not the tenth verse where the Gentiles are mentioned. For why should those things which concern the Jews here, be understood of the Gentiles, which are only mentioned by the by as it were; rather than that which is said of the Gentiles, be understood of the Jews, of whom so much is spoken in this Chapter? And where have you learned to take Judah, and Ephraim, or Israel for the Gentiles? Surely the Apostle expounds not the Jews by the Gentiles, nor the Gentiles by the Jews, but rehearseth the 10. ver. of this chapter, to show that Christ was to bring salvation to the Gentiles, as well as unto the Jews (and this Prophecy of the Gentiles being mixed with that which concerns the Redemption of the Jews, is more likely to be meant of the coming in of the fullness of the Gentiles at Christ's next appearing, then of the coming in of the substituted part of the Gentiles, in the time of the Jews blindness.) And therefore seeing God hath made mention of the Gentiles by name, in those Prophecies which concern them; and of the Jews by name in those which concern them: it behoves us to give to the Jew, the Prophecies that bear the Image and superscription of the Jews: and to the Gentile those which bear the Image and superscription of the Gentiles: and not so needlessely, so irrationally, and so unjustly to give unto the Gentiles, all that belongs unto the Jews. Whereas then the Apostle quotes this Prophecy out of Isaias, only as a testimony to prove, that Christ came as well for the good of the Gentiles as the Jews: if you had any regard of what you say, you would never have called it an exposition: nor have published it to the world as a rule to interpret the Prophecies, which concern the Jews, of the Gentiles. The objections which you have alleged against yourself out of the foresaid Prophecy, are these.  
The first objection. It is said, He shall assemble the outcasts of Israel, and the dispersed of Judah.  
Mr Petrie's Answer. The Gospel (which is Christ's Standard) hath been preached unto them, Jam. 1.1. and so their assembling is into the bosom of the Church.  
Reply.  
And so you separate these words from the rest of the Prophecy, and apply them to the calling of the Jews at the first preaching of the Gospel, of purpose to delude the Reader; for the Prophecy speaks of their return into their own Country, and not at all of the preaching of the Gospel unto them in other Countries, as any one may perceive. And yet although the Gospel was in the first days thereof preached to the Jews scattered abroad, what effect had it amongst them? surely St. Paul Act. 13. ver. 45, 46. and in the 1 Thess. 2. ver. 14, 15, 16. doth testify, that such was their malice against the Apostles for preaching of it, that they laboured all they could, to raise up enemies against them, thereby to hinder the growth of the Gospel, not only amongst their own Nation, but amongst the Gentiles also: so that even in this sense, Israel and Judah, the twelve Tribes are not yet assembled. And it is observable how palpably you here contradict your former words, for here you expound Israel and Judah properly of the jews only, as your quoting of the first chap▪ and first ver. of the Epistle of St. James doth show, and yet in the second part of your Answer you tell us, that both the Prophet and St. Paul do expound [his people] to be the Gentiles.  
The second objection. It is said, the envy of Ephraim shall departed, and the adversaries of Judah shall be cut off, etc.  
Mr. Petrie's Answer. 1. The meaning is, whereas there had been contentions twixt the Tribes one against another, and both against the Gentiles, and Gentiles against them both: under Christ shall be an end of that malice.  
2. In the citation of this Prophecy the 14. ver. is omitted, because they cannot see, how it can be verified of the peaceable Kingdom, which they imagine: but seeing the words preceding and the words following contain one and the same Prophecy, and these words in the middle part cannot be exponed of that Monarchy, it is evident, that no part of this Prophecy can be understood of that Monarchy, but the meaning is plain, if they be exponed of the Christian Church, thus, The Apostles flee, that is, quickly preach unto other Nations, and brought them in a short space unto the obedience of Christ: not going in troops from Province to Province, but at the same time they went one by one into severe● Nations.  
3. This ver. being omitted, the 15. ver. is quoted, and out of it they do imagine, that a way shall be made for the Jews through the Sea, and all floods shall be dried up before them. But if these words shall be exponed properly, what kind of Miracle shall that be? shall the Jews who are scattered into all the corners of the Earth, have a dry passage through every river? and the Egyptian, or Red-sea be destroyed? Or is it not rather in a spiritual sense, that the Lord will remove all impediments, which may hinder the course of the Gospel: and he hath opened a way into that Kingdom of Heaven, from which we were exiled in Adam, and spiritual Pharaoh is drowned, or destroyed in the Red-sea or bloody death of Christ; and by a mighty wind of preaching, the Lord hath made his power known every where, even as sensibly, as when he brought Israel out of Egypt.  
Reply.  
1. In this first part of your answer, you say, [that whereas there had been contentions twixt the Tribes one against another, and both against the Gentiles, and the Gentiles against them both, under Christ shall be an end of that malice.] All which is very true, and here the Reader may see you at once confess, all that we affirm: for you take Ephraim and Judah properly, and affirm, that they are again to be united under Christ; and not only one with another, but with the Gentiles too, all malice being laid aside. And is not this to say with us, that it is not yet fulfilled? for can you prove that the twelve Tribes are already converted, and united? or that all malice is at an end twixt Jews and Gentiles? certainly you cannot, and what need we then any further witness? for (habemus confitentene reum) your own mouth hath condemened you, and quitted us.  
2. This part of your answer hath no relation to the objection, but is a quarrel against us for omitting the 14. ver. in the citation of this Prophecy, which we did you say [because we saw that it could not be verified of the peaceable Kingdom which we imagine.] But this Kingdom is plainly held out unto all in the word of God, and is not the fruit of our imagination, which is nothing worth but as it is enlightened from hence. And though the 14. ver. will not consist with the peace of this Kingdom, yet it will very well consist with the return of the jews before this Kingdom, who in their passage to their Land may have many particular victories over their Enemies, as well in this return, as in that out of Egypt only; and this is all that the 14. ver. doth show, with which the verses preceding and following speaking only of their return (and alleged to show their return) do better agree then with the Apostles preaching of the Gospel to several Nations, whereof there is not a word spoken in this verse, nor in any other that I have alleged: and seeing you have interpreted Judah and Ephraim in the 13. ver. of the jews in opposition to the Gentiles, how could you expound the 14. verse. there the same persons are meant of the Apostles? or understand by their spoiling them of the East, the preaching of the Gospel?  
3. That the tongue of the Egyptian sea shall be utterly destroyed, and the river give a passage to the jews (as jordan did in time passed) is the express word of God in this chapter, and is the hand of the Lord shortened, think you, that he cannot do such Miracles now, as he did heretofore? or is his mind changed, that he will not do what he hath said? or hath he forgotten what he spoke by the Prophets so long ago? I know you dare not affirm aught of this, and yet surely some such impious thought doth seem to be the best ground that you have, for the strange metamorphosis that you make of this Prophecy, by your mystical application of it: For [what kind of Miracle say you, shall that be? shall the Jews who are scattered into all corners of the Earth, have a dry passage through every river? and the Egyptian 〈◊〉 Red-sea be dried up?] But you forget yourself, for the text saith [River] not [Rivers] and the [the River] is in the Scripture by way of excellency put for Euphrates, and yet admit it were in the Text, as you say; it were but the reiteration of the same Miracle, and cannot God as well make all rivers yield them a dry passage as any one river? hath he power to do it once, and hath he not power to do it again? yea as oft as he pleaseth? or can he not do greater Miracles than any here foretold? or then any that he hath hitherto done? Why then should your Faith strain thus at a gnat, at the drying up of a river, or the destroying of the tongue of the Egyptian Sea; when as it can so easily swallow a Camel, in destroying the plain history of God's word, by incredible allegories, and incongruous interpretations?   

Israel's Redemption. Such another Prophecy is that of Ezek. in his 37. chap. at the 19 ver. Thus saith the Lord God, I will take the stick of Joseph, which is in the hand of Ephraim, and the Tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick in my hand, and at the 21. ver. Behold, I will take the children of Israel from among the Heathen whither they be gone, and will gather them on every side, and will bring them into their own Land: and I will make them one Nation in the Land upon the Mountains of Israel, and one King shall be King to them all; and they shall be no more two Nations, neither shall they be divided into two Kingdoms any more at all, neither shall they defile themselves any more with their Idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned and will cleanse them: for they shall be my people, and I will be their God. And, in Hosea, 1. ver. 10. Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered, and it shall come to pass that in the place where it was said unto them, Ye are not my people, there it shall be said, Ye 
k Ier 24. v. 6, 7. c. 32. ver. 37.38. Zech▪ 13. ver. 9  are the Sons of the living God. Then shall the children of Judah, and the children of Israel be gathered together, and appoint themselves one Head, and they shall come up out of the land, for great shall be the Day of Jezreel. In both which Prophecies the Lord hath promised, that the Jews shall again live under one King only (as they had done before the division of the Tribes) and that in their own land too, which hath not been yet performed, and therefore the time of these Prophecies is yet to come.  
Mr Petrie's Answer. 1. The like Prophecy is likewise exponed: but for further clearing of these I add. That of Ezek. 37. is exponed by Christ Joh. 10.14.16. I am the good Shepherd and know my sheep— and other sheep I have which are not of this fold: them also I must bring, and they shall hear my voice, and there shall be one fold and one Shepherd. Where you see that Christ is the Shepherd (and by consequence the King too, unless they will understand the 24. ver. of Ezek. 37. of two different persons) and the people over whom he reigneth are his sheep, not only of the Jews, but of another fold, whom Christ bringeth into the same fold, that is, into the same Church. 2. The same words speaking of Christ and calling him David and King and Shepherd, show that they must he spiritually understood. 3. The 25. ver. may be more easily understood in the spiritual then earthly sense, to wit, the land that I have given unto Jacob, and they shalled well therein for ever, and my servant shall be their Prince for ever: for that land was not given unto Jacob, neither do the Millenaries say, that the Jews shall dwell for ever in Jerusalem, but for a 1000 years, and then Christ's Kingdom shall cease. But expone that one word [land] typically for the thing typified thereby, and all the other words go currently, even to the end of the chap. as we see the Apostle expones the 27. ver. of the Corinthians as a part of these people. 2 Cor. 6.16. Now seeing certainly Christ is the King and Shepherd, and the people are the Jews and Gentiles, who were strangely divided, but now are one Church by faith in Christ, therefore the people of Israel and Ephraim (who after the division were always idolatrous) may well be exponed typically for the Gentiles, and so the union is easily understood, which otherwise very hardly or scarcely can be conceived, seeing now through many age's Ephraimites are not known in any part of the earth. As for that text of Hosea, it is exponed of the Gentiles Rom. 9.25.26. and therefore the Prophet changeth the word Israel into Jezreel, that is, the seed of God; signifying that the time wherein the Lord shall gather his seed or the faithful in all Nations from the bondage of the Devil, shall be very great and wonderful to all the world.  
Reply.  
1. Surely your further clearing is no other than a further clouding, as the very reading of this prophecy, and that which our Saviour hath said, Joh. 10. ver. 14. and 16. is of itself sufficient to discover. For Ezek. speaks of uniting the Jews together under one King in their own land, and our Saviour speaks of uniting the Jews and Gentiles into one Church, after a certain number of elect Gentiles should be called. Other sheep, saith he, I have which are not of this fold, (that is, other elect servants which are not of this Nation) them also I must bring, and there shall be one fold and one Shepherd. Where it is to be noted by the words [them also I must bring] that he speaks only of such elect Gentiles as were to be called before the Jews and Gentiles should make one sheepfold, and not after they were one sheepfold. For when they are all brought, than it is, that there shall be one sheepfold, and not while they are bringing. No, the words of our Saviour Mat. 21. at the 43. ver. will not admit of such a meaning, for The Kingdom of God, saith he, shall be taken from you, and given to a Nation bringing forth the fruit thereof. Whereby it is evident, that the [Other sheep] he speaks of in the 10 chap. of St. john, should be brought to the faith, when the Nation of the jews should be deprived of the means of salvation: and consequently when it could not possibly be one Church. And therefore in saying that the jews and Gentiles are at this time one sheepfold, you contradict our Saviour, and affirm that the jews are now saved without the ordinary means of salvation: For this they have not, but shall have it when the time comes, in which the Jews and Gentiles shall be one sheepfold. And then also the Jews shall be one Kingdom again in their own land, and Christ shall reign over both Jews and Gentiles together. And thus our Saviour's words do neither expound Ezek. prophecy, nor show that the Jews and Gentiles are now one sheepfold. But rather point out the time when Ezek. prophecy shall be fulfilled, to wit, when the Jews and Gentiles shall be one fold under one Shepherd. So much have you missed your aim in alleging these prophetical words of Christ.  
2. The words, David, King and Shepherd, will no more prove that the temporal prophecies (or temporal part of the prophecies) in which they are used, are to be spiritually and figuratively understood, than God's words to David, Thou shalt feed my people Israel 2 Sam. 5. ver. 2. will prove, that David's Kingdom was not a temporal Kingdom; nor he a temporal King. Or then David's own words of his people, But these sheep what have they done? will prove that the whole Kingdom of the Jews were all faithful persons.  
3. Being conscious, that all which you have said before, to make men take these prophecies in a mystical sense will nought avail you, if the word [land] in the prophecies should be properly understood, of the land of Canaan; you now endeavour to persuade them to take this figuratively also, and your first reason to induce them to it, is (like to that by which Jereboam dissuaded the Israelites from going up to Jerusalem,) because [it may be more easily understood, you say, in the spiritual than an earthly sense] But what is that spiritual sense which may so easily be understood, and yet was so hard to be described, that you could not tell us what it was. But sure I am, that God hath told us by the Prophet what land he minds to join the Tribes together in; even in their own land, ver. 21. in the land upon the mountains of Israel, ver. 22. in the land that he gave unto Jacob his servant, for 25. which circumstances do infallibly manifest, that it can be meant of no other land or place but Judea. And therefore the second reason you bring to show, that it is best to take the word [land] spiritually, is both false and impious. For [that land, you say, was not given to Jacob.] No? did not God say to Jacob in a dream; The land whereon thou liest to thee will I give it, and to thy seed etc. Gen. 28.13. and hath he not said here in this prophecy, the land that I gave unto Jacob my servant? no marvel th' n that you can so lightly reject all the plain texts of Scripture that speak for us; when as you dare thus affre●r God himself, and tell him to his face, that he did not do that which he saith he did do. Neither will the words [for ever] in the text any whit excuse you, seeing the Lord saith plainly, that he gave [That land to Jacob,] of which he saith, that they and their children, and their children's children should dwell in it for ever. And yet the very next words [wherein your Fathers have dwelled] do put it out of doubt, that it is meant of Judea, and consequently, the dwelling of their children's children in it for ever; is to be understood of their dwelling in it successively: and the word [for ever] is to be taken finitely, for a long time; to wit, as long as men shall succeed each other on the Earth (as it is in many other places of Scripture) and 〈◊〉 fi●i●●ly, for time without end. And whereas you say, that 〈◊〉 in the 2 Cor. 6.16. expounds the 27. verse of this Prophecy, of the Corinthians [as a part of the People the Prophet here speaks of] it is not so, for as the words which St. Paul makes use of, are rather taken out of the 26, of Leviticus, at the 13. ver. where they are more fully delivered, then out of this Prophecy: so they are not alleged by the Apostle to make the Corinthians think, that they were part of the people spoken of in those places, where any of the words, that the Apostle quotes, are used, (which is evidently false) but to show that the Faithful (whether Jew's or Gentiles) had all the same spiritual fellowship with God, & therefore should have the like care not to defile their bodies, which are the Temples of God; with the unfruitful works of darkness, of which he gives a particular instance to the Corinthians, touching the consorting with unbelievers and Infidels, in their Feasts and rites celebrated in honour of their Idols, and that these words were only thus applied in the Epistle to the Cor. the very next verse in Ezek. doth declare, wherein the Israelites are opposed to all other Nations; so fare were other Nations from being included in the Prophecy as a part of them. And therefore this proof is too weak also to support your conclusion [that the Jews and Gentiles, who were strangely divided, are now one Church by Faith in Christ] yea doubtless they were never divided with greater hatred one against the other, than they have been since the preaching of the Gospel, and our Saviour hath told us, that the means of salvation was to be taken from the Jews, that a part of the Gentiles, (even the Gentiles that have been a long time the Church of God) might be saved by it; before it should be given to them again, and St. Paul in the 1 Thess. 2. ver. 16. saith also, that wrath is come upon them to the uttermost. And can yet all the spiritual and temporal Prophecies which concern them, be at the same time (the time of their unbelief, and of God's wrath against them) fulfilled in them? these are gross contradictions, and 'tis not the conversion of a few Jews in many ages, or of all that have hitherto been called by the Gospel, that will solve the doubt, for the Prophets speak of a Nationall conversion and deliverance. And besides you yourself do tell us [that through many age's Ephraimites are not known in any part of the Earth] and how then can they help make one Church with the Gentiles (as you say) if there are now no such people on the earth? can there be a union betwixt something and nothing? But this slam was brought in as a reason wherefore the people of Israel and Ephraim should be expounded typically for the Gentiles. And if there were no Jew's left; yet why should these Prophecies be the rather expounded of the Gentiles for that? were it not better to say, that they were conditional Prophecies, and should have been fulfilled if the Jews had been obedient to God's word, then without any necessity to make them types of the Gentiles salvation? And yet we do not grant, that there are no Ephraimites now, although none are called so; for none of the Jews are now called after the names of their particular Tribes, at least by the Gentiles; and why should that Tribe rather than the rest? or why should this prove that Tribe to be consumed, rather than the rest? doubtless it's sufficient to prove them remaining, if the twelve Tribes are remaining: and they were remaining in the Apostles days, as St. James, c. 1. v. 1. & St. Paul, Act. 26 v. 7. do witness, and St. Joh. Rev. 7. reckons them up as remaining near the time of Anti-christs confusion, & as then called to the Faith, as some Interpreters understand that vision, where though Ephraim be not mentioned, yet Joseph is, which is all one, and Mr. Mede saith that he is called by this name as unworthy to be called by his own name, in that catalogue of Converts, because he had been a ringleader to Idolatry: and perhaps also now the Tribes should again become one Kingdom, his name was concealed, for that he had formerly been the occasion of the dividing of the Tribes into two Kingdoms, and how could you tell us here, that through many age's Ephraimites are not known in any part of the earth, when as you say but a little before, page 18. that all malice betwixt the Tribes, and betwixt them and the Gentiles should be at an end under Christ? For if this bealreadie fulfilled (as you teach) what should consume the Ephraimites after all malice betwixt them and all others was departed? and if it be not yet fulfilled (as indeed it is not) you must either recall what you before affirm should be done under Christ, or else confess, that the Ephraimites must needs remain to the accomplishment of it. Now as for the Prophecy of Hosea, it is to be understood of the Jews, as well as this of Ezek. and the word Jezreel, which signifies the seed of God, will help you nothing. For shall we think that God will make his power known after a wonderful manner in the redeeming of an unbelieving Nation? nay, but because the Jews shall then be even the whole Church on earth: because I say, they shall be believers when almost all others are fallen into unbelief; therefore great shall be the day of Jezreel, of the deliverance of this seed of God.   

Israel's Redemption. For though this of Hosea be understood by some Expositors of the vocation of the Gentiles, that is, of the Christian Church in these our days; yet doubtless, they are much mistaken in this exposition, for seeing this and the former Prophecy concern one and the same thing, to wit, the uniting of all the Tribes under one King, therefore they must needs receive their accomplishment at one and the same time: and so this must be referred to the Jews, as well as the other.  
Mr. Petrie's Answer. This is a quarrel against the Apostle: and now let all the world judge, whether he or the Millenaries being contrary shall be followed, especially seeing now we have found, that our Saviour exponing the former Prophecy of Ezekiel, and the Apostle exponing this like Prophecy of Hosea, do accord harmoniously.  
Reply.  
That we neither quarrel with the Apostle, nor with any man else, may be seen by our words; for of the Apostle we speak not, and the worst that we say of others, is, that they are mistaken: and whether this be so worthy to be called a quarrel, as your calling it a quarrel against the Apostle, is to be called an egregious untruth, [let all the world judge,] and let it judge it too, whether our Saviour's words in the 10. chap. of St. John, do expound the former Prophecy of Ezekiel, of which he speaks not a word. And though the Apostle allegeth some of the words of this Prophecy, yet it is not to show that the Prophecy is to be understood of the Gentiles, but to show that God did reject some and choose others of the Israelites, as he pleased.   

Israel's Redemption. And besides, how can that belong to the Gentiles, which was prophesied only of the Jews, as is declared by the Prophet's wife of whoredoms, and children of whoredoms, which he took of purpose to upbraid the Idolworship, and spiritual whoredoms of the Israelites, ver. 2? and therefore when she conceived, and bore him the second son, Call his name, said God, Loammi: for ye are not my people, and I will not be your God; the Israelites than they were, to whom this Prophet was sent, and of whom it was said, Ye are not my people.  
Mr. Petrie's Answer. It was not prophesied of the Jews only: for it is plain, that Hosea speaks of the Israelites, as well us of the Jews: and generally the Apostle speaks Rom. 10.12. there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. So that albeit the Prophet was sent personally unto the Israelites, yet his words were no less true and meaned of the Gentiles, who then were not the people of God, but now through Christ are the people of God: for whosoever shall call upon the Name of God shall be saved.  
Reply.  
I have here called the ten Tribes Jews in opposition to the Gentiles, and you say that [this was not prophesied of the Jews only, for it is plain that Hosea speaks of the Israelites, as well as of the Jews] A wild exception, for are not these Israelites, Jews? certainly Israelites and Jews, are the proper names of that Nation. And though after the division of the Tribes, Israel and Judah were often used to distinguish the two Tribes from the ten, and the ten from the two; yet the word [Jew's] was never thus used. For by this Name all the Tribes are called in the History of Hester, and in many other places, and in that instance that you bring out of the Rom. chap. 10. ver 12. the word [Jew] is taken indifinitely for any Jew. And wherefore is it that you urge these words of the Apostle? do you think that it proves the name [Jew] to be indifferently taken for a Jew or a Gentile? surely these words show, that the believing Gentile is as acceptable to the Lord as the believing Jew: and that there is nothing in the Jew which can move God to bestow grace on him, rather than on the Gentile, as the following words confirm: but they show not that God takes a faithful Jew for a faithful Greek, nor a faithful Greek for a faithful Jew. And therefore you cannot conclude from hence [that albeit the prophet was sent personally unto the Israelites, yet his words were no less true and meaned of the Gentiles] for though through Christ all believers are the people of God, yet through Christ a believer of one Nation, is not made a believer of another Nation: & though every one that (confidently) calls upon the name of the Lord shall be saved; yet every one that calls on the name of the Lord shall not thereby become a Jew. And how can you take Israelites for Gentiles, who are of different Nations from them; and yet will not take Israelites for Jews, which is a Name belonging equally to all the Tribes? But you herein condemn St Paul, who sometimes calls himself a Jew, and sometimes an Israelite; and could he be both, if these Names do not equally belong to the same Nation?   

Israel's Redemption. And the place where they were told so was their own land, and therefore in that place it shall again be said unto them, Ye are the sons of the living God, ver. 10. And this Piscator grants to be the meaning of it here in the Prophet: but withal he holds, that it is applied in the 9 of the Rom. to the conversion of the Gentiles, because the Israelites being thus rejected of God, were become like unto the Gentiles, who until the preaching of the Gospel were not his people: but notwithstanding this reason, me thinks it is very unlikely, that the Apostle should borrow a prophecy from the Jews, to prove God's mercy towards the Gentiles, which is in sundry places of the Scripture, so properly and distinctly foreshewne, as you may see by the authorities which are urged to this purpose in the 
l v. 19.20  10. and 
m v. 9.10, 11.12.  15. chap. of the same Epistle.  
Mr Petrie's Answer. 1. Where it is said for. 10. in that place, ye may read on the margin, in stead of that it was said etc. and therefore that word proves nothing.  
2. It is no less true, that the Gentiles are the people of God even in the same lands where they did not serve God. 3. This is no applying by way of similitude, but accommodating (as Piscator speaks) to another particular, that as the Israelites by Idolatry became like unto the Gentiles, so the Gentiles receiving the Gospel are Jews or the people of God. And this exposition is not only likely, but very certain, seeing the Apostle expones these prophecies of God's mercy towards the Gentiles, as you may see by the authorities, which are urged to this purpose in the 10. and 15. chap. of the Epistle to the Rom. and elsewhere.  
Reply.  
1. Arias Montanus renders the original (Et erit in loco, quo) without any such marginal note at all. And the Septuagint reads it (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and it shall come to pass, that in the place where, etc. And this expression agrees best with the scope of the Prophecy, which foretells their return again to their own Land; in which it had been said unto them, ye are not my people, yea, the Apostle too allegeth these words, agreeable to the translation in the text: and in the latter part of the sentence relates to them with an (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) illic vocabuntur, there they shall be called, etc. And therefore this proves so much, that of force you must grant the accomplishment of the Prophecy in its proper sense.  
2. And what though (the Gentiles are the people of God even in the same Lands where they did not serve God?) shall not therefore the Jews be called again, the people of God, in the same Land where once they forsook God? or shall this Prophecy be therefore understood of them, to whom the Prophet was not sent to say, as he did to the Israelites, Ye are not my people?  
3. I think not that the Apostle did apply this Prophecy by way of similitude to the Gentiles, and much less that he did accommodate it to them, as to those of whom it was meant by the Holy Ghost. For the Holy Ghost foreshows not the calling of the Gentiles under the name of the Israelites, but in their own name. And surely if it cannot be proved, that the Apostle expounds these Prophecies of God's mercy towards the Gentiles, till the Authorities alleged in the 10. and 15. chap. of this Epistle to the Rom. do show it, it will never be proved: for those Prophecies speak only of the Gentiles, and how then do they expound in any degree the Prophecies of the jews in Ezek. Hosea, or any other Prophet?   

Israel's Redemption. And therefore I should rather take it to be brought in by St. Paul, as a testimony establishing the freeness of God's election, which is the Doctrine he there maintains, and doth in these words (as he did before in the example of Jacob and Esau) give an instance of it touching the Israelites, whom God had for a long time rejected, and would yet again receive; and that because (as the Potter hath power over the clay to make of the same lump, one vessel to honour, and another to dishonour, so) He hath mercy on whom he will and whom he will he hardeneth.  
Mr. Petrie's Answer. 1. This subterfuge will not serve, for he saith in the preceding page, that the Prophecy, Hosea 1. is meant of the Jews; and if that be true (which I have proved to be false) it is not meant of the Israelites.  
2. The Apostle verse 24. is speaking expressly of the Faithful, not of the Jews only, but also of the Gentiles, and hitherto be useth that testimony of Hosea.  
3. Of the Gentiles doth he expone the same testimonies in other texts, where he is not speaking of election, nor of the freeness thereof, as 2. Cor. 6.16.  
Reply.  
1. In the preceding page I have said, that the Prophecy Hos. 1. is meant only of the Jews, [and if that be true, say you, it is not meant of the Israelites.] O rare criticism! O profound subtlety Jew's are not Israelites, and Israelites are not Jews. But surely if it be meant of the one it must needs be meant of the other: for they are both the names of the same people, and the Apostle calls them by both in the 9 chap. of the Rom. ver. 4. and 24. Yea, they are indifferently used one for the other in the last part of your former Answer, for [as the Israelites by Idolatry became like unto the Gentiles; so, say you, the Gentiles receiving the Gospel are Jews.] So ready are you to censure that for an error in another, which you allow for a truth, when spoken by yourself.  
2. 'Tis true that the Apostle speaks expressly of the Jews and Gentiles, in the 24. verse, but it is not true (that hitherto be useth the testimony of Hosea,) for the 24. ver. hath relation only to the preceding verse, and not to that which followeth, so that it is as if the Apostle had said, And that 〈◊〉 might make known the riches of his glory on the vessels of mercy, even on us (as on a part of them) which he had afore prepared unto glory, and hath now called, not of the Jews only, but also of the Gentiles. For the 19, 20, 21, 22, 23, and 24. verses are brought in by way of digression, to satisfy such as might from the discourse of the freeness of God's election, be ready to dispute against his Justice: and at the 25. v. he returns again to confirm this Doctrine, partly by other Scriptures in Hosea, and Isaiah, which show Gods eternal purpose, in passing by some, and receiving others of the Israelites: and partly, by Gods receiving the Gentiles even in the time of his passing by the Israelites, as the 30, 31, 32, and 33. verses do manifest.  
3. You said before, that the words alleged in the 2 Cor. 6. chap. at the 16. ver. I will dwell in them, and I will be their God, and they shall be my people, were taken out of Ezek. chap. 37. ver. 27. and are they now taken out of Hosea too? but what is it that you will not say, to make a show of answering, and to puzzle the unlearned Reader? for the Apostle neither mentions Ezek. nor Hos. and 'tis most likely that he took these words out of the 26. chap. of Levit. at the 13. ver. (as I have said) and he makes no other use of them, but to show that the faithful Corinthians were become God's people, and therefore should no longer yoke themselves with the servants of Belial, either in the observance of their Idolatrous Feasts and pastimes, or in any extraordinary familiarity.   

Israel's Redemption. And this the 14. verse seems to confirm, where it is said, Isaiah also crieth concerning Israel: For what makes the copulative [also] here, if the Apostle understood not the former Prophecy of Israel, as well as this? And yet in what sense soever you please to take it here, I hope, it is already sufficiently declared, that it concerns the Israelites only in the Prophet, which is as much as the subject of my discourse requires.  
Mr. Petrie's Answer. The copulative knitteth the testimonies, and shows that they must both be understood of these people, ver. 24. this is yet more cleared by the 30. ver. what shall we say then? that the Gentiles who followed not after righteousness have attained to righteousness, but Israel who followed after the Law of righteousness hath not attained. There it is manifest, that he speaks of the Gentiles attaining to righteousness, and of Israel not attaining it: and nevertheless the opposition is not simply of the two people, but of their seeking righteousness two contrary ways, to wit, by Faith, and by works of the Law. And now ye see it sufficiently declared, that these Prophecies do not belong unto the Jews or Israelites only.  
Reply.  
The copulative knitteth the testimonies, and shows that the testimonies of Hosea must be understood of the Israelites, as well as the testimonies of Isaiah; and if these are not properly to be understood, why saith the Apostle, Isaiah also cryeth concerning Israel, and not rather concerning the Gentiles, or the Nations? And this is fully cleared by the 30. and 31. verses, where the Gentiles and Israel are plainly opposed; and that that passage is inferred upon the former Prophecies of Hosea and Isaiah, these words in the 30. verse immediately following them, What shall we say then? do clearly show, and therefore those Prophecies must needs be understood of the Jews only. And if this be not enough, consider also what the Apostle saith in the 3. and 4. verses of the same chapter, I could wish saith he, that myself were accursed from Christ for my Brethren, my kinsmen according to the flesh, who are Israelites; where as he shows his great heaviness for them, because they were cast off; so in the following dispute about the freeness of God's election, he allegeth those Scriptures which do foreshow their passing by, and receiving again; and therefore if we know who those Israelites are, that are St. Paul's brethren according to the flesh, we need not doubt what Israelites Hosea and Isaiah speak of.   

Israel's Redemption. There is yet in the 3. ch. of Hosea, at the 4. v. one more material Argument for the Jews deliverance. The children of Israel, saith he, shall abide many days without a King, & without a Prince, & without a sacrifice, and without an image, and without an Ephod, and without Teraphim: afterwards shall the children of Israel return, and seek the Lord their God, and 
n Isa. 9 v. 6, 7.  David their King, and shall fear the Lord and his goodness in the latter days. Which Prophecy cannot possibly be as yet fulfilled, for if it be meant only of the ten. Tribes, amongst whom Hose● prophesied, it is 
o Hier. Zanch. Pareus, Rivetus, Lyra, Dr. Mayer.  confessed that they did never yet return, and if of the other two, it must be meant of their captivity since our Saviour's coming, for till then, the Sceptre could not departed from Judah, nor a Lawgiver from between his feet, as Jacob foretold, Gen. the 49. at the 10. verse, and therefore till then they could not be without a Prince, or Governors of that Tribe, although they were long before tributaries to other Nations. And this also is intimated by those words (the latter days) which are not where put for the time before the incarnation of Christ.  
Mr. Petrie's Answer. 1. This argumentation faileth in both parts, but first mark that all these words cannot be meant properly: for the word David cannot be understood of salomon's Father, but of Christ the son of David, or typified by David: and therefore that Prophecy could not be fulfilled till the incarnation of Christ, and then it might be fulfilled.  
2. And consequently these words, the latter days, though they be not where put for the days before the incarnation, yet they are often put for the days of the Gospel, seeing in the last day's God hath spoken unto us by his Son. Now the first part of the dilemma is false: for if that Prophecy be meant of the ten Tribes, as they abode many days without a King etc. so, who dare deny, that they did return, and seek the Lord their God and Christ their King? when the Gospel was preached to the scattered strangers not only through Pontus, Galatia, Cappadocia, 1 Pet. 1.1. but likewise to Syria, Assyria, etc. and expressly to the twelve Tribes scattered abroad, Jam. 1.1. who can hold the negative, that the children of Israel did never return and seek Christ? and the other part is no less faulty: for Christ came not till the Sceptre was departed from Judah: and these words, the latter days, are not to be referred unto the 4. verse, (as if the Israelites should abide many days without a King, and sacrifice in the latter days, and then return) but unto the fift ver▪ in the end whereof they are, and so in the latter days they shall return (not into their Land, this Text saith not so, but) and seek the Lord their God and Christ their King, as they did Act. 2.4.1. and 4.4. and in several ages. And so both the parts of this Argument being false, the words of Hosea 3. are more against the temporal Monarchy then for it.  
Reply.  
1. That by David here Christ is meant, is not to be doubted, but that therefore this Prophecy was fulfilled at Christ's incarnation, it is to be proved, and so it is too, that the Rhetorical and tropical sense of some words and phrases in a Prophecy, doth fasten a mystical meaning upon it; for the sense of a Prophecy takes not its denomination from the words in which it is spoken, but from the things it speaks of, if it speaks of material things (whether in a proper or figurative strain) it is a material Prophecy; if of spiritual things (whether in a proper or figurative strain) it is a spiritual Prophecy, if of both, it's partly material, and partly spiritual, and the title of a Prophecy takes its denomination, from the place, person, or people of which it is spoken.  
2. There is a great difference betwixt the last days, and the latter days. For the (last days) Heb. 1. ver. 2. and the (last times) 1 Pet. 1. ver. 20. do comprehend the whole time under the Gospel; the time I say, from Christ's first coming to his second: but the [latter times] 1 Tim. 4. ver. 1. do signify only the latter part of the last times. And as the last times, or days, have their latter times; so again the [latter times] have their [last days] as we may see in the 2 Tim. chap. 3. ver. 1. and in the 2 Pet. chap. 3. ver. 3. and of the end of these [last days] of the [latter times] are the [latter days] in this Prophecy to be understood; as St. Paul's words in the 11. chap. of the Epistle to the Rom. at the 25. and 26. verses do evidence. For I would not Brethren, saith he, that you should be ignorant of this mystery, that blindness in part is happened to Israel, until the fullness of the Gentiles be come in, and so all Israel shall be saved, etc. And yet it is enough to confirm the first part of the Dilemma; that the [latter days] in this Prophecy, cannot be taken for the first days of the preaching of the Gospel, in which only the Gospel was preached unto the Jews, and therefore the Israelites that sought the Lord in those first days of the Gospel, cannot be the same Israelites which the Prophet saith shall seek the Lord in the latter days of the Gospel, that is, not long before Christ's appearing. And basides, what effect the word of God took amongst the Israelites, even in the days in which it was preached unto them, we have formerly showed out of the 13. chap. of the Acts, at the 45. and 46. verses, and out of the 1 Thess. 2. at the 15. and 16. ver. to which we may add the same Apostles great heaviness and continual sorrow for them, Rom. 9 ver. 2.3. and his words concerning Israel, in 31, 32, and 33. ver. of the fame chapter, and his prayer for them, and record of them, chap. 10. v. 1, 2, 3. and his words, ch. 11. v. 8, 9, 10.12.15.25. and 28. in which places he saith, that they stumbled at the stumbling stone (that is, at Christ preached unto them) that they submitted not themselves unto the righteousness of God: that they were enemies to the Gospel, and that God had given them the spirit of slumber, eyes that they should not see, and ears that they should not hear, and therefore we dare not but to affirm that Israel did not then return thus the Lord; to wit, by repentance and embracement of the Gospel. For the Prophet speaks not of the return of some particular Families, or of some particular persons of divers Families; but of all the children of Israel, that were to be so long without a King, that is, of the whole body of the ten Tribes at least. And of the whole Israel of God it is (that is, of all the Tribes, though not of all of every Tribe) that the Apostle speaks of in the foresaid Texts of Scripture, and how then can it be said of any of the Tribes, that they have as yet sought the Lord? and if none of the Tribes are converted, where is the union you boast of betwixt the Jews and Gentiles? How are they one Christian Church, when as not one of the Tribes hath been hitherto joined to this Church? And further though it be not said expressly here, that the children of Israel shall return into their Land, yet other parallel Prophecies do show, that the word (return) doth imply this: and so do some of the contents of this Prophecy. For whereas it is said (they shall be many days without a King) it is to be understood, that after the end of these days, they shall again have a King; to wit, one to reign over them in a temporal Monarchy, as before they had, when David did reign over them: for such a King it is that the Prophet saith, they shall be without, and he saith not, that they shall be without him always, but many days, and therefore after the expiring of these days, they shall again enjoy such a King: and consequently they shall again become a Kingdom on Earth too. As for the other part of the Dilemma, you had nothing at all to say to it, and therefore you fight with your own fancies only; first in saying ●hat Christ came not till the Sceptre was departed from Judah) which (though it is not easily to be maintained) I have neither affirmed, nor denied, but only urged the Prophecy of Jacob, to show that the Sceptre could not departed from Judah till Christ's coming (for whether it was to departed immediately before, or shortly after, it is not material in this Argument) and consequently, that if this Prophecy were to be understood of the two Tribes, the punishment in abiding many days without a King, and without a sacrifice, etc. could not be fulfilled on them, till their Captivity under the Romans, at the destruction of their City: from whence also it will follow, that their return here foretold must needs be as yet to come. And secondly, in saying, that the latter days are not to be referred unto the 4. v. (as if the Israelites should abide many days without a King and sacrifice in the latter days, and then return) but unto the 5. v. in the end whereof they are.) For I never thought that the (latter days) did comprehend the (many days) spoken of in the 4. v. but I know that they do show what a long continuance and space of time the (many days) do imply, for 'tis not before but afterward, that is, at the end of the (many days) that the (latter days) do begin; in which the contents of the latter part of the Prophecy are to be fulfilled: as the contents of the first part of the Prophecy are in the (many days.) And as I have already proved, these (latter days) not to be begun: so you yourself seem to confess as much, saying, (and so in the latter days they shall return, and seek the Lord their God, and Christ their King, as they did, Acts 2.41. and chap. 4.4.] but whereas you add, [and in several ages] surely the conversion of the Jews did even wholly wear away in a very short time after the preaching of the Gospel. For they were St. Paul and Barnabas that told them: It was necessary that the word of God should first have been spoken unto you, but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles, Act. 13. ver. 46. and that their behaviour was the same towards the Apostles in other places, as well as at Antioch in Pisidia, you may see, in the 1 Thess. 2. chap. at the 14, 15, and 16. verses. And therefore their conversion held not one ago, so short was the continuance of the Jews joining with the Gentiles in the Christian Faith, yea too short and too small to prove, that the uniting of the Jews and Gen●●●es into one Church, is already accomplished and so the truth of both parts of this Argument doth appear the more firm, by your indirect and slight answer.    

Israel's Redemption. CHAP. II.  
Of the Jews pious and prosperous estate after their return.  

BUt we are yet to show the Jews pious, peaceable and prosperous estate after their return. Read then what Jeremiah hath written in his 23. chap. at the 3. ver. I will gather the remnant of my flock out of all countries, whither I have driven them, and will bring them again to their folds, and they shall be fruitful and increase, and I will set up Shepherds over them, which shall fe●de them, and they shall 
p Isa. 33.20, 21, 22.24. Zep. 3.14.15.  fedre no more, nor be dismayed, neither shall they be lacking, saith the Lord. And in his 31. chap. at the 10, 11, 12, 13, 14.27.28.31, 32, 33.34. verses. And in his 32. chap. at the 37, 38, 39.40, 41, 42. verses. And in his 33. ch. at the 6, 7, 8, 9 ver. And in his 46. chap. at the 
q ch. 30. v. 10, 11.  27, 28, 
r Deut. 32.26, 27.36.43. Psa. 89.31, 32, 33, 34. Psal. 94.14, 15.  ver. and 50. chap. at the 19, ●0. ver. Read 
* I appeal here to the consciences of all men that shall read these, or the like prophecies in the word of God; whether they can think it possible, that the time appointed by God for the dispensation of such extraordinary blessings, should be the very fame, in which the world, and especially the Christian part of it was to groan under the continued plagues written in the Revelation: which yet we must needs grant to be so, if we rest on those interpretations, by which all such prophecies are only, or chiefly applied to the anticipated conversion of substituted Gentiles.  also what Ezek. hath written. In his 28. chap. at the 25, 26. verse. And in his 34. chap. at the 12, 13, 14, 15, 16.25, 26, 27, 28, 29. verses. And in his 36. chap. at the 8, 9, 10, 
s Isa. 45.25. Ezek. 37.11, 18. etc. ch. 39.25. jer. 12.14, 15. Rom. 11.32.  11, 12, 13, 14, 15.24, 25, 26, 27, 28, 29.30, 31, 33, 34, 35, 36. verse. And in his 39 chap. at the 25, 26, 27, 28, 29. verses. And lastly look what is said in the 10. chap. of Zech. at the 6, 7, 8, 9 ver.  
Mr Petrie's Answer. 1 All these prophecies are to the same purpose, and therefore it was needless to have rehearsed so many of them, unless he had a mind to muster them all. But number prevaileth not in this case. 2. None saith, that these prophecies were only accomplished at the some time of the plagues: but we deny that the plagues were continued, seeing the Christians have their own times of joy, as well as of mourning, and the woman is clothed with the Sun, howbeit at other periods she be forced to f●ee into the wilderness: and therefore both the appeal at the beginning, and the supposition in the closure of this marginal note, is a vain brag. Why should one appeal in this manner to the consciences of all, seeing interpters from the beginning of the Christian Church (except a few Millenaries) till this time have exponed these texts not of the Jews only, but of the Christian Church? and it may be easily understood that those have written according to their consciences: and therefore if these be Judges, this author hath lost the cause.  
Reply.  
1. Had not these prophecies been to the same purpose, you might well have thought, that I had had as little regard what sense I wrested the Scriptures to, as you yourself have. And seeing they are all to the same purpose, you had the less reason to quarrel at the number of them. But it was a great eyesore unto you, to see such, and so many witnesses together, all maintaining the truth we hold, and you oppose. And because you could not reply unto them, by any credible interpretation in your allegorical way; you slide from them, with no more, nor weightier words than those [but number prevaileth not in this case.] Surely it is a poor case, that you, who have laboured all this while to persuade the reader that we can bring no plain proofs for what we say, should now be afraid to let him hear what God hath said for us, and what you could answer for yourself. But you saw very well, that these prophecies were too clear to be obscured with the veil of a figure●i●● sense: and too eminent to ●e put on the roll of conditional prophecies: because many of them do as well contain spiritual blessings, as temporal blessings: and there can be no doubt of their doing God's will, to whom that Spirit, and those graces are promised, by which alone men are enabled to do it. And for a cast of what I have said, take the prophecy of Jeremiah chap. 32. at the 37. ver. Behold I will gather them out of all countries whither I have drivers them in mine anger, and in my fury, and in great wrath, and I will bring them again unto this place, and I will cause them to dwell safely. Here is an outward and temporal promise. And they shall be my people, and I will be their God, and I will give them one heart, and 〈…〉, that they may fear 〈◊〉 for ●ver, for the good of them, and their children after them. And I will make an everlasting Covenant with them, that I will not turn away from them to do them good, but I will put my fear into their hearts, that they shall not departed from me. Here is an inward and spiritual promise; after which it follows, yea I will rejoice over them, to do them good, and I will plant them in this land assuredly, with my whole heart, and with my whole soul. For thus saith the Lord; like as I have brought all this great evil upon this people, so will I bring upon them, all the good that I have promised etc. And the like prophecy is in the 33. chap. of Jer. at the 6. ver. etc. and in the 36. chap. of Ezek. at the 24. ver. etc. and in the 39 chap. at the 25. ver. etc. And in the 36. chap. at the 8. ver. this prophecy is made to the Mountains of Israel. O ye mountains of Israel, ye shall shoot forth your branches, and yield your fruit to my people of Israel, for they are at hand to come: for behold I am for you, and I will turn unto you, and ye shall be tilled and sown, and I will multiply men upon you, all the house of Israel even all of it, and the Cities shall be inhabited, and the wastes shall be builded; and I will multiply upon you man and beast, and they shall increase and bring fruit, and I will settle you after your old estates: and I will do better for you, then at your beginning, and ye shall know that I am the Lord. Yea I will cause men to walk upon you, even my people Israel, and they shall possess thee, and thou shalt be their inheritance, and thou shalt no more henceforth bereave them of men etc. Now as none of the former prophecies will bear the title of conditional prophecies, so neither will this; for the land itself could neither do any thing, for which God should make such a promise unto it, nor for which he should refuse to fulfil unto it, what he hath promised. And I am persuaded, that he who will deny, that these prophecies are to be understood of the prosperity and happiness of the Jews only: that will deny I say, that they are properly and historically to be taken; or that they are as yet to be fulfilled, will not stick to say any thing.  
2. If they affirm, that these prophecies were partly, though not only accomplished in the time of the plagues; that, I say, their accomplishment did continue as well then, as at other times; they affirm that which is altogether inconsistent with the uninterrupted prosperity of these prophecies, which show, that none of the people of whom they are spoken, shall be left in captivity among the Heathen, or be a prey any more to the Heathen; but that they shall dwell safely in their own land, without fear and without sorrow. And that they shall have such increase of cattle, come, and other fruits of the earth, that there shall come no more famine upon them. And who seethe not by this that these prophecies cannot possibly belong to the troublesome and distressed state and condition of the Christian Church? or to any other people but the Jews. who alone live dispersed in captivity? But you [deny that the plagues spoken of in the Rev. were to be continued plagues.] you should then have showed what intervals of joy the Church hath had from the time that the Dragon began to persecute the woman which brought forth the man child. And went to make war with the remnant of her seed. Rev. 12.13.17. For doubtless persecution hath been a constant attendant on the servants of God ever since the first preaching of the Gospel. 'tis true indeed that the Gospel at the first made a great conquest on the Gentiles; but how was it done? surely not by the contentious hearts, & bloody hands of the Apostles and their successors, but by a constant lifting up of their hearts and hands in prayer, and by an undaunted offering up of their lives in persecution. And it is hard to say when all Christian Churches together have had rest from open persecution. But grant that there had been no such persecution at all in any Christian Kingdom unto this time, yet doubtless that maxim of St. Paul in the 2 Tim. at the 12. ver. Yea and all they that will live godly in Christ jesus shall suffer persecution, had stood firm, and passed still for an undoubted truth. For the servants of God might nevertheless have been mo●●t, reviled, hated, and oppressed, albeit they had not been haled to prisons, to ●●nres, and death itself, and yet let that Hell on earth, the devilish Inquisition witness, whether this also might not have been effected, in a more cruel & barbarous manner in a secret, then in an open persecution. You say next that [all interpreters from the beginning of the Christian Church (except a few Millenaries) till this time, have exported these texts, not of the Jews only, but of the Christian Church:] which is as if you had said, that all interpreters do write for you, besides those that writ against you. And do you not remember what you said before (even of the scriptures themselves) that number prevaileth not? why then do you urge us now with the greater number of interpreters? I am sure you will not be content, that the trial of the truth shall be put to most voices betwixt Protestants and Papists; if not, why would you have it so here? But were the prophets thus interpreted from the beginning of the Christian Church? no, it could not be, for we have learned from the Dialogue betwixt Tripho, and Justine Martyr, that then no other Christians weree steemed orthodox, but those of the Millenarian faith; & therefore it may easily be conceived how the Prophets were expounded in those days; and that they then began to interpret the scriptures my stically, when error had taken hold, not only on the most, but the most powerful patrons in the Church also: on such who by their place and authority, could force the truth either wholly to hid itself, or to be known no otherwise then by the ignominious name of an heresy: which was not till some ages after the Apostles days, as you yourself confess in your Preface. But you say that [these Interpreters have written according to their consciences.] And so our Saviour ●●d the Disciples, that they should be put out of the Synagogues, yea that they should be killed, by such as should think that they did God service, Joh. 16.2. and St. Paul was moved by his conscience to raise a very tyrannous persecution against the Saints, as he confesseth Acts 26.9. I verily thought with myself, saith he, that I ought to do many things contrary to the Name of Jesus of Nazareth, which thing also I did, etc. and so although he went not against his conscience, yet he went against the truth, for his conscience was a blind and ignorant conscience, as he saith in the 1 Tim. 1.13. but I obtained mercy, because I did it ignorantly in unbelief. And such consciences, no doubt, were the consciences of many (if not of all) of those Interpreters in relation to the truth in controversy; who had they first made diligent search after this truth of the Jews general conversion and return; and of our Saviour's personal reign on earth; they would never, I presume, have spent their time and pains in such Expositions. But these Interpreters are dead for the most part long ago, and there is scarcely one of them now living; and we appeal not to the dead, but to the living, who are or may be acquainted with what is said on both sides, and therefore cannot pass sentence against us out of ignorance, although they may out of prejudice, and so not according to conscience. And who ever heard till now, that it is a [vain brag] to appeal to men's consciences in giving their judgement about a truth? certainly he that fears to appeal unto this Judge, doth fear the uprightness of his own cause; for what saith Saint Paul in the 2 Cor. chap. 4. ver. 2. We have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the Word of God deceitfully, but by manifestation of the truth, commending ourselves to every man's conscience in the sight of God.   

Israel's Redemption. Which Prophecies, as they do contain many evident and unanswerable arguments for a future restauration of Israel; I mean a restauration yet to come, so they have such correspondence with that of Isaiah in his 59 ch. at the 20. ver. and with that of Amos in his 9 ch. at the 11. ver. (both which Prophecies are alleged by the Apostles St. James 
t Act. 15.16.  and St. Paul 
u Rom. 11.27.26.  for the conversion of the Jews after the fullness of the Gentiles is come in, that is, after all those of the Gentiles, which are appointed to be called before Christ's coming again, be converted; or rather, perhaps, when the fullness of the Gentiles shall come in, that is, when the time shall come, in which (not a part as now, but) all the Gentiles that are left shall through the wonderful deliverance of the Jews, together with them serve the Lord) that seeing these are not yet fulfilled, neither can any of the other: betwixt which and that of Amos, there is not any material difference; and no other betwixt them and that of Isaiah, then there is betwixt a Comment and the Text, betwixt a brief Intimation, and large explication of one and the same thing.  
Mr. Petrie's Answer. We grant that these Prophecies contain evident arguments for a future restauration of Israel, if you will acknowledge that which is before clearly proved by the testimony of the Apostles, and by experience, that is, that they are begun already in part: we grant also, that they have such correspondency with these Texts of Esay and Amos and many more too: but we deny, 1. Your manner of restauration, and we hold that the spiritual restauration is more glorious for the honour of God and weal of Israel. 2. We deny that the Apostle James allegeth the prophecy of Amos for such a conversion of the Jews: for he speaks expressly of visiting the Gentiles, to ●●ke out of them a people unto his name, Act. 15.14. and of this visiting he expones the words of Amos, and the other Prophets: he speaks not ●●●ly of Amos, but saith generally, and to this agree the words of the Prophets. 3. We deny that the Apostle Paul allegeth the prophecy of Esay, to that pretended purpose, for he saith not, and then all Israel shall be saved; but, and so all Israel shall be saved: he shows no order and distance in time, but makes a conclusion out of the former words, where he saith, Blindness in part is happened to Israel, until the fullness of the Gentiles shall come in: and then he inferreth, And so all Israel shall be saved: and therefore the conclusion must be exponed according to the preceding words, that is, all Israel are the called of Israel and of the Gentiles: there is a distinction twixt Israel, and all Israel; and all Israel is more than Israel, seeing it includes likewise the faithful Gentiles: and in this signification the proof following in the cited testimony must necessarily be understood, and not of all calling of the Jews after the full calling of the Gentiles: and far less of that calling, which (he saith) shall perhaps be (not in part, but) of all the Gentiles that shall be left. Yea these conjectures destroy one another: for if the calling of the Jews shall be after the fullness of the calling of the Gentiles, than all the Gentiles that are left cannot be called through the wonderful deliverance of the Jews. And this last conjecture destroyeth a main tenet of the Millenaries, who say, that the Jews shall rule over all Nations, and hold them in subjection till the end of the 1000 years, and then these profane Nations shall rise again in arms against the Jews. Now seeing betwixt these above named Prophecies of Jer. 23. and 31. etc. and these two of Esay and Amos, there is not any material difference, and no other difference then betwixt a brief intimation and large explication of the same thing: and seeing these Prophecies of Esay and Amos are to be understood of the Christian Church and estate thereof from the beginning till the end, as the Apostles James and Paul expone them, this conclusion follows, These above named Prophecies give no ground for the earthly Monarchy of the Jews. And so much the rather may every one embrace this conclusion, that we find the greatest part of these Prophecies so exponed in other passages of the New Testament, as that of Jer. 31.1. in 2 Cor. 6.18. and Jer. 31.31. till 35. in Heb. 8.8. and ch. 10.16, 17. and Jer. 32. contains the same words which ch. 31. so doth that of ch. 33.8. and to the same purpose is that of ch. 50.20. and that of Ezek. 34. concerning the gathering and feeding the shrepe exponed by our Saviour, Joh. 10.11.16. and that of ch. 39 is correspondent with the Prophecy of Joel, whereof we spoke before: and that of Zach. 10. is one with Jer. 23.6.8. and other that are handled before. It is to be marked that in the testimony Jer. 33. is omitted ver. 12, 13. where is Prophesied, that in all the cities of the land shall be an habitation of Shepherds, causing their flocks to lie down there, even in the cities of the mountains, the cities of the valleys, the cities of Benjamin, & the cities of Judah. What is this the glory of Christ's Kingdom, that sheep shall lie in his cities? Or doth not rather the Lord understand the spiritual sheep of Christ, whom he will have gathered by his spiritual Pastors every where? as he exponeth it, Ezek. 34.31. Ye flocks of my pasture are men, and I am your God, saith the lord Likewise this Author slippeth over ver. 18. and 22. where perpetuity of Sacrifices and Levites is promised as plainly, as the Throne of David. Shall in the last days the meat-offerings, and burnt offerings, and the house of Levi be restored? I think, they will not say it, lest they contradict the Gospel, which hath abolished that order; And nevertheless the Lord saith so in Jeremy. Hath the Lord said it, and will he not perform it? Yea, he hath performed it, as the Apostle witnesseth, 1 Pet. 2.5. Ye also as lively stones are built up a spiritual house, an holy Priesthood, to offer up spiritual sacrifices to God by Jesus Christ. And as the promises of the Priesthood are fulfilled spiritually, and not in a proper sense; so we must think of the promises concerning the Kingdom, seeing they both are conjoined and mixed after the same strain, as we have them there, ver. 17, 18. and ver. 21.22. Thus saith the Lord, David shall never want a man to sit upon the throne of the house of Israel, neither shall the Priests, the Levites want a man before me to offer burnt-offerings, and to kindle meate-offerings, and to do sacrifices continually, etc. But all this evidence cannot satisfy self-conceits: therefore it is added.  
Reply.  
You grant first [that the foresaid Prophecies do contain evident arguments for a future restauration of Israel] whereby if you mean no more than a future restauration in relation to the time in which it was foretold, you grant only what you could not possibly deny, seeing Prophecies speak not of things already done, but to be done: and if you mean a future restauration in relation to the time that now is; you contradict yourself in saying presently after [that it is already begun in part] seeing that which is as yet to begin, cannot be already begun; and that which is already begun, cannot be as yet to begin: and if you mean by a future restauration, such a restauration as was to begin at the first preaching of the Gospel, and to continue to the coming of Christ: besides that it is somewhat an harsh expression, it is not true [that you have before clearly proved this by the testimonies of the Apostles, and by experience,] for you have not brought any at all, much less any clear testimonies out of the Apostlesr to prove that this restauration which the Prophets speak of is to be wrought successively, and by degrees, in many ages; or that it is meant only of a spiritual restauration; or that by the Israelites, any of the Gentiles are to be understood: neither can experience show you any one Tribe converted to the Christian faith, but that all the Tribes are of a different Religion from us. You grant also [that these Prophecies do agree in their contents with the Prophecies of Amos and Isaiah alleged by the Apostles, but you deny, 1. Our manner of restauration, for you hold (you say) that the spiritual restauration is more glorious for the honour of God, and weal of Israel.] And did you consider what you said in all this? do we speak of a corporal restauration only, and not of a spiritual too? certainly that we hold not only a bodily restauration of the Jews from their captivity, is very well known unto you, by our words you here answer; and your very next words do confirm it, where you deny [that the Apostle James allegeth the Prophecy of Amos for the general conversion of the Jews,] and what is it to contend for their conversion, but to hold their spiritual restauration? so that although you hold only a spiritual restauration to be meant in the Prophecies, we hold both to be meant in them. And is it most for their [weal] think you, to be restored from the bondage of their bodies and souls both; or from the bondage of their souls only? and is the accomplishment of one or of both these [most glorious for the honour of God?] But it had been a sign of fare more discretion, and of some Christian modesty in you, if you had only forborn to teach God so often what course he should take to make himself appear the more glorious; for doubtless it is most for God's glory to accomplish what he hath promised to do, and we cannot imagine, but that he hath promised to do what should make most for his glory.  
2. You deny that the Apostle James allegeth the Prophecy of Amos for such a conversion of the Jews: for he speaks expressly (you say) of visiting the Gentiles, etc. The Apostle James by your own confession allegeth two Prophecies, one (as you say after page 27.) of old Simeon, Acts 15. at the 14. vers. and the other of Amos, ver. 16.17. where there is express mention of building the Tabernacle of David (as in the former there is, of visiting the Gentiles) and yet you would have this last Prophecy to be no more than an Exposition of the former (which we have once already showed to be false) and were it not to expound Notum per ignotius, to make the Comment more obscure than the Text, to say that by [the building of the Tabernacle of David] James meant the [visiting of the Gentiles] before spoken of? Thus than whatsoever talk you make of the present conversion, and union of the Jews with the Church of the Gentiles, yet when you come to apply the Scriptures, you debar them of all interest in those Prophecies, or that part of a Prophecy which concerns them alone, so much do you favour their conversion, or esteem their company. But as you hold the words in the 14. vers. to have reference to Simeons' Prophecy, so you must remember, that Simcon saith of Christ, that he should be a light to lighten the Gentles; before he saith of him, that he should be the glory of his people Israel; and what doth this imply, but that a substituted part of the Gentiles, were to become the Church of Christ, before the Nation of the Jews should receive the Gospel? for being endued with the spirit of Prophecy, he could not speak at random; and therefore the very order of these words is observable; with which Saint James his changing of the first words of the Prophecy [In that they] into [After this] doth very well agree; which might else as well (if not better) have been alleged according to the Prophet's expression, had this Prophecy been no more but a larger explanation, and further confirmation of the Gentiles calling. And if you look into the latter part of Amos Prophecy recorded by St. James, you may see, that at the building again of David's Tabernacle, there is not only mention of [the residue of men] that should then seek after God, but of the Gentiles too, upon whom God's Name is called, before that (for why else should they be thus distinguished from other Gentiles, that are then to seek the Lord as well as they?) And what will follow from hence upon your expounding [the building of the Tabernacle of David] of the first calling of the Gentiles? certainly this will follow, that the first calling of the Gentiles, was not the first calling of the Gentiles, seeing [the people upon whom God's name all is called] is always meant of a people that doth worship the true God. And consequently from the words [after this I will return & will build again the Tabernacle of David] inferred upon the foresaid [visiting of the Gentiles] in the 14. ver. and from the words [that the residue of men might seek after the Lord, and all the Gentiles upon whom my Name is called] referred to the time when it is again to be built, it must needs follow, that here is an express mention, as well of the Nationall conversion of the Jews after the visiting of the Gentiles, as of the calling of a substituted part of the Gentiles before such a conversion of the Jews: for as the Tabernacle of David cannot possibly signify the Nations of the Gentiles, so the building again of it, cannot be meant of God's receiving those Nations for his people, which were never before his people. And thus this Prophecy of Amos shows not the calling of the Jews only, nor the calling of the Gentiles only, but the order of both; for which purpose it was alleged by the Apostle, to wit, to show, that a substituted part of the Gentiles should be called, before the general conversion of the Jews; and that all Gentiles whatsoever, that were then left both of the called and uncalled, should make one Church with the Jews, when the Tabernacle of David was again built, that is, upon the conversion, deliverance, and settling of the Jews in their own land, according as the foresaid Prophecies do declare. And whereas you seem to deny, that this Prophecy was taken out of Amos only [because the Apostle speaks not only of Amos, but saith generally, to this agree the words of the Prophets,] you show great weakness in it, for (besides that it is an usual manner of speaking, to put the plural number for the singular, and the singular for the plural,) he might very well say, to this agree the words of the Prophets, because other Prophets also foretell the same thing, although he brought an instance only out of one of them: for I am sure that this prophecy is wholly in Amos, with a little difference from this translation according to the original, but none according to the Septuagint, as Doctor Mayer affirmeth. And why do you say before [james allegeth the prophecy of Amos,] if you did not think it to be the prophecy of Amos? and if you knew that but a part of it was his, why did you not show what words were spoken by him, and what words by some other Prophets? But you could not: for [to this agree the words of the Prophets,] is indeed as if he had said, to this agree the words of Amos in the book of the Prophets. For the minor (or lesser Prophets, were all in one volume, called the book of the Prophets, and therefore when a testimony is brought out of any of them, it is most commonly alleged as from the whole book, and not from that prophecy where they are written in the book. And thus you may read, [As it is written in the book of the Prophets, Acts 7.42.] instead of as it is written by Amos in the book of the Prophets. And Acts 13.40. [which is spoken of in the Prophets] that is, by Habbakkuk in the book of the Prophets. And in all this I hope I have fully answered this great doubt, the mentioning whereof doth either show your little insight in Divinity, if you were not able to satisfy yourself therein: or your great delight to wrangle, if you knew the answer to it.  
3. You deny that the Apostle Paul allegeth the prophecy of Isaiah to show the general conversion of the Jews, after the conversion of the substituted Gentiles: for he saith not, (you say) and then all Israel shall be saved, but, and so all Israel shall be saved. But though he saith not [and then,] yet Paraeus tells you, that this, and more than this is understood: for he saith there is an [Ellipsis] of the antecedent; a defect or leaving out of something that should have been spoken before. So that the full rehearsing of the Apostles mind herein had been thus. For I would not brethren, that you should be ignorant of this mystery: that blindness is in part happened to Israel, Until the fullness of the Gentiles shall come in: and then when the fullness of the Gentiles shall come in, the blindness shall cease, and so all Israel shall be saved. And doubtless this is the true meaning of what the Apostle hath more briefly uttered. And yet we do not grant, [that the Apostle shows no order and difference in time,] because he saith not [and then] but [and so.] For the distance of time betwixt Israel's casting off, and calling again, is expressed by the words [Until the fullness of the Gentiles shall come in:] without which or the like words in the premises, the word [then] in the conclusion had been of little force: as the want of it after such a plain mark and boundary of Israel's blindness, is not considerable; for seeing the Apostle saith, blindness is in part happened to Israel, until the fullness of the Gentiles shall come in, and adds presently after, and so all Israel shall be saved; and confirms it too with a Prophecy which concerns the pardoning and purifying of the Jews only; who that calls his wits about him, can believe, that the Apostle meant nevertheless, that blindness should never departed from that Nation? which doom your expounding of [all Israel] of none but of the called of Israel and of the Gentiles, doth necessarily put upon it. For by the words [and so all Israel shall be saved] you do not understand a further calling of any, but the accomplishment of the whole number of the believing Jews and Gentiles formerly called: and therefore the blindness being to continue, until the fullness of the Gentiles shall come in, and then (according to your opinion) the calling of men to salvation, to cease; it must needs follow, that in your sense, there is to be no other end of Israel's blindness, than the eternal condemnation and perdition of almost that whole Nation. Whose general conversion, many of the Fathers, and the most and most learned men amongst Protestants and Papists do acknowledge to be both plainly foretold here by St. Paul, and abetted by the Prophecy alleged out of Isaiah, which you grant to be the same in sense with the Prophecies before recited, and yet the want of this poor particle [then] must sway the scales on your side, against so many evident authorities of God and man. And seeing you prise your conceit so highly, you might very well have afforded us a paraphrase of the 25. and 26. verses of this Chapter; that so we might have known your meaning fully, and seen how you could make all St. Paul's words here suit with that mystical sense which you take Israel in. But to say no more of a Text, which is one of the main pillars of the Tenet you so much condemn, then [therefore the conclusion must be expounded according to the preceding words, that is, All Israel are the called of Israel, and of the Gentiles:] is to bring the Reader into a wood, or labyrinth rather, and there to leave him, to seek his way out himself. For the preceding words are, that blindness is in part happened to Israel, until the fullness of the Gentiles shall come in; and the meaning of them (you say) is, All Israel are the called of Israel and of the Gentiles; and the conclusion is, and so all Israel shall be saved: and the meaning of this also (you say) is, All Israel are the called of Israel and of the Gentiles. For the conclusion, you say, must be exponed according to the preceding words, that is, All Israel are the called of Israel and of the Gentiles. A●ditum admissi, risum teneatis amici? is this to help or hinder the Reader in the understanding of the Apostle? And yet for all this stir about [All Israel] 'tis not your distinction betwixt Israel and all Israel, that can prove the word [Israel] to be mystically taken. For besides that there is an apparent opposition betwixt the Jews and the Gentiles throughout this Chapter: and that the Israel which is to be saved, hath relation only to the Israel that is before said to be in blindness (and not to the words, until the fullness of the Gentiles she'd come in, which are added to show the distance of time betwixt the blinding and saving of Israel) besides all this, it is not generally true, that [all Israel] is more than [Israel] seeing the word Israel] alone, is more often used for the whole Nation, then [all [Israel] is. Neither is it true that [all Israel] here, doth comprehend both Jews and Gentiles; for he useth the universal note [all] in the last place, and not in the first; because all, none excepted, were to be converted, although all, none excepted were not to be blinded. And lastly, it is not true, that [all Israel] here is more than [Israel] here, for Israel to whom blindness is happened in part, comprehends both the believing and unbelieving Israelites, and consequently all Israelites, and although [all Israel] be more than the blinded, or not blinded part of Israel, that is, than Israel divisively taken, yet it is not more than Israel indivisively taken, than Israel to whom blindness is happened in part, and in part not happened: for thus Israel in the 25. v. is [all Israel] too, because it contains all believers & unbelievers of the Jews together; although it be not [all Israel] as it is applied to the believing or unbelieving Jews severally, and apart; and therefore in saying, that [all Israel] is more than [Israel to whom blindness is happened in part] you do say; that [all Israel] is more than all Israel: & though it be more than the believing or unbelieving part of Israel; yet to argue thus from hence, all Israel, is more than the blinded part of Israel, therefore it comprehends the Jews and Gentiles both: is just such an argument as this, all England is more than almost all England, therefore it is England and Scotland too; or, all your wit is more than the greatest part of your wit, therefore it is your wit and your folly both. And whereas you say [that in this signification the proof following in the cited testimony must necessarily be understood] you do hereby closely endeavour to put the like mystical meaning upon the words [Zion and Jacob] in Isaiahs' Prophecy: but 'tis not the delivering of your meaning so darkly, nor the pressing of it upon the Readers belief with such an irrational necessity, that will ought avail you. For [Zion] doth signify in this place, the people of the Jews, of whom the Deliverer, that is, Christ our Saviour was to be borne; and [Jacob] is never used but for the person of Jacob, or the posterity of Jacob: which last acception is the meaning of it in this Prophecy; and how then shall the turning away of ungodliness from Jacob be understood, but of saving [all Israel] the whole posterity of Jacob by calling them out of the blindness in which they are? And consequently this Prophecy also doth show the Nationall conversion of the Jews after the fullness of the substituted Gentiles is come in; or when the time comes in which through the wonderful deliverance of the Jews, (not a part, as now) but) all that were left of the Gentiles shall together with them serve the Lord. But [these conjectures (you say) destroy one another, for if the calling of the jews shall be after the fullness of the calling of the Gentiles, than all the Gentiles that shall be left cannot be called through the wonderful deliverance of the Jews.] Thus no doubt you would have it, although you cannot thus apprehend it; for I have before in a marginal note, which you would take no notice of, (nor of some others which would have given good light to the reader in the total discovery of this truth) I have there, I say, as well as he here distinguished betwixt the full number of the elect that were successively to be called out of the Nations of the substituted Gentiles before the conversion of the Jews: and the full calling of all unbelieving Gentiles whatsoever at and through the extraordinary restauration and deliverance of the Jews. Now to say that the Jews shall be converted after, or at the filling up of the full number of the elect of the substituted Gentiles, that are appointed to be called before, and at the Jews general conversion (& before our Saviour's coming, which shall be at the deliverance of the Jews, not long after their calling, and even suddenly after their return) & that the Jews shall be converted before the calling and coming in of all unbelieving Gentiles whatsoever, that are to be converted through their wonderful deliverance at our Saviour's descending; is not to affirm, that all Gentiles shall be called to the Christian Faith before the Jews conversion, and yet many of them left to be called through the Jews deliverance; as any one, that is not more willing to have the truth mistaken, then to satisfy himself or others therein, may easily perceive: For that the Christian Nations have been the people of God in the Jews stead, ever since the Apostles turned from them to the Gentiles, is known to all Christians that endeavour to know any thing; and that there are fare more Nations than these, that as yet embrace not the Christian Faith, experience at this day witnesseth. The coming in of all which Nations both called and uncalled to make one Church with the Jews, the Prophecies of Isaiah 66 at ver. 19 etc. and of Zech. chap. 14. at the 12. ver. etc. do clearly prove to be through the wonderful deliverance of the Jews, from the destruction which these Nations shall endeavour to bring upon them, and God shall in a most terrible and marvellous manner turn upon their own heads: and that the Nations which are yet aliens from the Christian faith, shall not till that time become Christians (besides the great probability thereof) the foresaid Prophecy of Amos doth manifest it. For by [the building of the Tabernacle of David] is meant the restoring of the Jews; by [the Gentiles on whom God's name is called] are meant the Christians; and by [the residue of men] are meant the Nations which shall not till then be called to the Christian faith: and of this coming in of all Gentile Nations together upon the foresaid deliverance of the Jews, I do indeed take [the fullness of the Gentiles] which St. Paul speaks of, to be understood. So that until the fullness of the Gentiles shall come in; is, until the time in which God hath appointed thus to bring in all Gentile Nations together, be near at hand, be shortly to begin: then shall the Jews be converted, that this may be effected: and thus the Apostle doth prophecy of the general conversion of the Jews and Gentiles too: and that Mr. Mede (whom you yourself commend for a renowned Author) did thus understand the Apostle you may see page 54 of his Commentaries on the Apocalyps: where affirming, that from the time of the Jews rejection, the Church of the Gentiles hath been taken into Israel's room, he saith, Fóque loce apud Deum tantisper babenda, dum veteri populo suo denuò misericordiam consecuto, plenitudo gentium introierit; and indeed the Apostles own words in the 12. and 15. ver. of the same Chapter do confirm this; for there he shows, that as the fall and casting away of the Jews, was an occasion of the conversion of the substituted part of the Gentiles; so their fullness, their receiving again, should be an occasion of the coming in of all other Gentile Nations whatsoever. And though you say [that this last conjecture (to wit, touching the coming of all Gentiles whatsoever through the deliverance of the Jews) doth destroy a main Tenet of the Millenaries, who say that the Jews shall rule over all the Nations and hold them in subjection till the end of the thousand years, and then these profane Nations shall rise again in arms against the Jews,] it is only spoken not proved: and though you will not believe God in all this; yet if you will believe what long experience hath verified in others, you must needs believe this also. For why may not the Jews rule over them, that shall embrace the same faith, and worship the same God with them: whenas one Gentile Nation doth thus rule over other Gentile Nations of the same belief? and why also may not these Nations fall away, and rise in arms against the Jews, at the end of the 1000 years, at the losing again of Satan? when as it is not only ordinary for one Nation to rise in arms against another of the same faith, and many times against such as bear sway over them: but they who reject our Tenet do hold too, that the Christian Church shall be fare more enlarged, and more flourishing, then ever it was since ●●e preaching of the Gospel, and yet before Christ's coming even wholly fall away again? and therefore you have only slandered what by reason of the evidence of God's word, and of common experience you could not possibly disprove. And yet you have not done, For [the greatest part of the prophecies (which show the Jews prosperity after their return) are exponed of the Christian Church (you) say in other passages of the new Testament.] Surely if there be no better passages in the new Testament to expound them so, than the prophecies of Amos and Isaiah are, there be none at all; as the reader doth by this time, I think, plainly understand. But [jer. 31.1. is exponed (you say) in 2 Cor 6.18. and jer. 31.31. in Heb. 8.8. and ch. 10.16, 17. and Jer. 32. contains the same words with ch. 31.31. so doth that of chap. 33.6. and to the same purpose is that of chap. 50.19. and that of Ezek. chap. 34. concerning the gathering and feeding the sheep, is exponed by our Saviour john 10 11.16. and that of chap. 39 is correspondent with the prophecies of joel, whereof we spoke before. and that of Zech. 10. is one with jer. 23 6.8. and other that are handled before.] And what other were they? certainly you have not answered one of all these prophecies that are alleged to show the Jews peaceable and prosperous condition after their return. And the answer that you have made to them which concern their return, do leave the reader as doubtful and unsatisfied, as your shuffling together of these prophecies here doth. For the first words which I have alleged, out of Jer. 31. are at the 10. ver. and not at the first ver. but this verse was quoted in the margin of your Bible in the 2 Cor. chap. 6. at the 18. ver. and that was enough to make you say, that the whole chap. of Jeremiah is meant of the Gentiles: and yet the word● in Jer. 31. at the 1. verse, are not the same with those in the 2 Cor. chap. 6. verse 18. and what if they were? what though that which is common to the faithful in general, (as that God should be their Father and their God; and they his people, Sons and daughters, and the like) be applied as well to the Gentiles as to the Jews, it will not follow from hence, that where God saith he will be a God to the Jews, and they shall be his people, he means in that place the Gentiles, and not the Jews; or the Jews and Gentiles both. And much less will it follow, that any thing which is prophesied as proper to the Jews in particular, or as opposed to other Nations, should yet be understood of other Nations. For doubtless, if such prophecies belong not to the jews only, no promises can be so properly, distinctly, and plainly made to any Nation, which can assure that Nation that they belong to it, and to no other. You say next [that the prophecy jer. 31. at the 31. verse is exponed in Heb. 8. ver. 8. etc.] There indeed it is wholly repeated, but expounded it is not, unless the same prophecy doth expound itself, which is to make it both the text and the comment: such poor shifts are you put to, whilst you had rather say any thing, to win the unstable, or to hid the truth from the unlearned, then acknowledge it for a truth. And to whom did the Apostle allege this prophecy, but to the Jews of whom it was spoken by the Prophet? and why did he allege it to them, but to show that Christ Jesus was the Mediator of the new Covenant, which God had promised to make with them, and that the ordinances of the old Covenant, were by his death become void and unprofitable? that hereby he might at once establish the faith of the believing Jews; and, if it had been possible, have moved the whole Nation at that time to embrace the Covenant of the Gospel; of which this prophecy doth plainly witness they shall be one day partakers; even the whole house of Israel and Judah together. And as this prophecy cannot expound itself (and is indeed so plain that it needs no exposition) so it doth no more expound the other prophecies (which you say, are the same with it) as it is repeated by the Apostle, than it doth as it is delivered by the Prophet. And they being all to be accomplished to the Jews at the same time, at the restoring of their Kingdom, this prophecy is as much expounded by the others, as the others are by this, if not more. For whereas this contains spiritual benefits only, those Jer. 32. at the 37. ver. etc. chap. 33. at the 6. ver. etc. and chap. 50. at the 19 ver. etc. do contain spiritual and temporal benefits both: for they foreshow the Jews withal, their return unto, and prosperity in their own country; and so declare both where and when the new Covenant shall be made with them. It follows [and that of Ezek. 34. at the 12 etc. is exponed by our Saviour, john 10. ver. 11.16.] These words of our Saviour you have before alleged as an exposition of the prophecy Ezek. chap. 37. at the 19 ver. etc. because our Saviour prophesieth of uniting two sorts of people, the Jews and Gentiles, into one Church, after the calling of the substituted Gentiles; and the Prophet of uniting the Kingdoms of Judah and Israel, which were one people, into one Kingdom again in their own land. And you will have our Saviour's words to expound this prophecy too, because our Saviour and the Prophet do use the same Metaphor, to wit, the word [sheep] to express men by. But the sheep the Prophet speaks of, are the scattered Jews and none else: and the sheep our Saviour spoke of, were the Jews implied in the words [of this fold,] and the substituted Gentiles, expressed in the words [other sheep] and all Nations together intimated in the words [one fold:] for after the calling of the [other sheep] the substituted Gentiles, there shall be one fold and one shepherd, that is, one Church and Kingdom over all the world, under one King, to wit, Christ Jesus; and therefore when you can prove this prophecy in Ezekiel to be meant of Jews, and Christians, and all other Nations, you may have some colour to say, that our Saviour's words Joh. the 10. do expound it. And [that of chap. 39 is correspondent (you say) with the prophecies of Joel etc.] And therefore it is not yet accomplished, for I have showed before, that the prophecies cited out of jal are not to be fulfilled till the great and terrible Day of our Saviour's coming, (to wit, that in the 2 chap. at the near approach of that Day: And that in the 3. chap. partly immediately before, and partly at the very time of Christ's descending) and this prophecy of Ezek. doth so plainly declare the return of the whole Nation of the jews to their own land, none excepted; that you could neither prove it to be already fulfilled; nor deny that it shall be fulfilled; because God, who hath promised so to pow●e out his Spirit upon them, that he may no more hid his face from them, hath therein promised both their conversion from sin, and continuance in obedience. And [that of Zech. 10. at the 6. v. etc. is one (you say) with Jer. 23. at the 6.8. v.] you should have said at the 3. & 4. v. But doth it prove, that they are therefore fulfilled already, because they have one meaning? because they were to be fulfilled to the same people at the same time? then you may say too, that the Prophecies which concern our Saviour's coming, or the day of Judgement, are already accomplished, because they foreshow the same thing. And thus it appears by the three Prophecies which you have barely referred to three passages in the New-Testament, whereof the first is mistaken, the second the selfsame Prophecy that is referred; and the third neither spoken of in the Text to which it is referred, nor of any affinity with it, in the contents thereof; by this I say, it appears, that being unable to give a considerable answer to any of these Prophecies, you had no other way to hold up your credit, amongst your friends, but by a subtle pretending [that the greatest part of these Prophecies are exponed to their hands in the writings of the Apostles:] but whatsoever the rest may do, I presume the learned of your opinion, will be ashamed of the few and mean instances, which you have brought to make good your assertion: for doubtless by such references, with which you have answered these Prophecies, you may shun the force of any Argument, and expound any text of Scripture, as you list. Now in the last place you tax me for [omitting the 12. and 13. ver. in the testimony of Jer. chap. 33. and for overslipping likewise the 18. and 22. ver.] But not one of these verses was in that part of the chapter, which I have cited; and therefore they were neither overslipt, nor purposely omitted; as you have purposely omitted in the 12. verse these words, [again, in this place which is desolate, without man and without beast;] and in the 13. verse these, [and in the places about Jerusalem— shall the flocks pass again under the hands of him that telleth them] that so you might make way for your mystical interpretation, in the entrance whereof you do so saucily flout at the glory of Christ's Kingdom, saying [what? is this the glory of Christ's Kingdom, that sheep shall lie in his City?] certainly the chiefest glory of Christ's Kingdom is, that mercy and truth shall meet together; and peace and righteousness kiss each other: but yet the promised fertility and pleasantness of the Land of Canaan, and the increase and prosperity of man and beast upon it, shall help set forth the glory thereof also, seeing the glory of a Kingdom on earth doth as well consist in the abundance of outward and temporal blessings, whereby the evils that would come through want and poverty are prevented; as in the abundance of inward and spiritual blessings, whereby the evils that would follow upon riches and plenty are avoided: yea it is more glory for the servant of God to keep himself holy and righteous in the midst of prosperity and delight, then when there is a scarcity of the creatures which conduce to the pleasure and welfare of his body. And whereas you say further, [that the Lord understands here the spiritual sheep of Christ, etc. as he expoundeth it, Ezek. 34. v. 31. Ye flock of my pasture are men, & I am your God.] You do herein apparently belly God; for although God doth in that chapter of Ezek. call the Jews his sheep, and his flock; yet it doth not therefore follow, that by [flocks] in this chap. of Jer. he understands men also, yea the words, which you have omitted do clearly show, that this word is here to be taken properly, for why doth God say in the 12. verse; Again in this place which is desolate without man and without beast, and in all the Cities thereof shall be an habitation of shepherds causing their flocks to lie down; but to show, that there should be again an increase of men and of beasts in that land? and what doth God mean when he saith, in the 13. ver. that in the Land of Benjamin, and in the places about Jerusalem, and in the Cities of Judah shall the flocks pass again under the hands of him that telleth them? Doth he mean that Ministers should tell their Congregations, as Shepherds tell their flocks? or rather that there should be again both flocks and men to look to them, and to tell them as formerly they had done? and so the concealing of these words doth plainly witness against you, that you made the foresaid impious flourish against your own Conscience. And as you could not be ignorant, that by [flocks] here cattles are meant, and not men; so you had no ground in the Text, wherefore you should conceit that sheep shall lie in the Cities, as the inserting of the words [there even, etc.] into the Text doth declare: for the Lord saith, In this place— and in all the Cities thereof shall be an habitation of Shepherds causing their flocks to lie down. Whereby it is manifest, that Shepherds shall dwell in the Cities, but not that their flocks shall have their folds there, but by the Cities where their ●●●ding shall be; and in that there shall then be Shepherds as well in the cities as in other places, it shows what a great increase of cattle shall then be; and besides who knows not that cattles may be driven into Cities to be sold there (or for some other occasion) and so may pass under the hands of him that telleth them, in the cities themselves? But suppose that these words in Jer. were mystically to be understood, what would you gain by it? when ask is expressly said, that for the Shepherds of these flocks shall be an habitation [in this place] that is, in the Land of Judea? and afterwards more particularly in the Cities of the Mountains, in the Cities of the Vale, and in the Cities of the South, and in the Land of Benjamin, and in the places about Jerusalem, and in the Cities of Judea: doth not this prove, that these faithful Congregations (if the Prophecy were to be mystically taken) must needs be Inhabitants of Judea, and not of other Countries? And yet you can show no reason, wherefore we should take spiritual promises in these Prophecies for spiritual I blessings, and not temporal promises for temporal blessings: and must we think nevertheless, that when God saith, I will strengthen the house of Judah, and will save the house of Joseph, and I will bring them again to place them, and they shall be as though I had not cast them off: And I will cause you to dwell in the Cities, and the wastes shall be builded, and the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by, and they shall say, This land that was desolate, is become like the garden of ●●en, and the waste and desolate and ruined Cities are become fenced and inhabited. And I will cause the shower to come down in his season, then shall be showers of blessing, and the tree of the field shall yield her fruit, and the Earth shall yield her increase, and they shall be safe in their land, and shall know that I am the Lord when I have broken the bands of their yoke, and delivered them out of the hands of those that served themselves of them: and they shall no more be a prey to the Heathen, neither shall the beasts of the Land devour them, but they shall dwell safely, and none shall make them afraid. Must we think, I say, that in these and such like promises God hath the same meaning as he hath, where he saith, I will cleanse them from their iniquity whereby they have sinned against me: and I will pardon all their iniquities whereby they have sinned against me, and whereby they have transgressed against me. And in those days and in that time the iniquity of Israel shall be sought for, and there shall be none, and the sins of Judah, and they shall not be found, for I will pardon them whom I reserve, I will sprinkle clean water upon you, and ye shall be clean from all your filthiness, and from all your Idols will I cleanse you, and I will put my spirit within you, and cause you to walk in my Statutes, and you shall keep my judgements and do them? Hath God in those first promises the same meaning that he hath in these last? then show us how we shall know, when God doth make a temporal promise, and when not; if the former promises be not to be understood of outward and temporal blessings, as well as the last of inward and spiritual blessings: for sure it is not the manner of the Holy Ghost to obscure what is plainly delivered, but to explain what is obscurely revealed. But in the 18. and 22. verses of the 33. chap. of Jer. [the perpetuity of sacrifices and Levites (you say) is promised as plainly, as the Throne of David, whereupon (you demand) shall in the last days the meat offerings, and burnt offerings, and the house of Levi be restored, & c?] This is indeed your palmarium argumentum, your main fort, your principal Argument: by which doubtless you suppose, that you have stopped our mouths for ever, and given the Millenarian Tenet a mortal blow, an irrecoverable wound. But what think you? If Adam had not fell, and so sin had not entered into the world; should there not have been eating and drinking, buying and selling, Judgement and Justice, marrying and giving in marriage? you will not deny it: and might there not also have been offerings and sacrifices made unto God; as of incense, in token of Gods hearing and being delighted with their prayers: and of the best of their fruits, and of their cattles, in token of men's praising of, and thanksgiving unto God for the increase of them? doubtless there might. And what hinders then, that in the Kingdom of the second Adam, there should not be such sacrifices offered also? For as it is not the use but the abuse of the foresaid actions, that makes a Kingdom to be accounted more or less carnal and voluptuous: so neither is it the offering of a material sacrifice, when required and as required, but the superstitious invention of man, that makes the worship of God a carnal and sinful worship; and the careless and cold performance of a prescribed worship, that makes men carnal and sinful worshippers. But you will say, are not then sacrifices abolished by the death of Christ? hath not the substance swallowed up the shadows? true, they are ceased in regard of that end to which they were formerly used: they can no longer show, that Christ shall come to suffer again, (and therefore the place where alone they could be offered, and the people by whom alone they could be offered, are both forsaken, the Temple is destroyed, and the people scattered) but seeing the Prophets have frequently declared, that at our Saviour's appearing, the City and Temple shall be rebuilt, and the people and Priesthood restored; why should we not think, that as sacrifices of praise and thanksgiving may again be required, so other sacrifices may also? but how? surely not as in time past, to show what Christ should do for sinners, but to witness to the generations then to come, what he hath done for sinners, or perhaps to be a testimony of the public acknowledgement of, and repentance for sin. For whereas it is said, Heb. 10. at the 18. verse. Now where remission of sins is, there is no more offering for sin: it is to be understood in relation to Christ's satisfaction for sin, who by one offering hath perfected for ever them that are sanctified: and shall appear again the second time, unto them that look for him, without sin unto salvation; that is, without sin any more to be imputed unto him, whereby he should be constrained to lay down his life again for sinners; so that it is as if the Apostle had said, where remission of sin is already procured through the death of the Mediator, there is no more offering for sin by way of satisfaction, or as representing any satisfaction again to be made: but yet there may be offering for sin by way of signification, and manifestation of an atonement formerly made, or at least of public confession of, and repentance for sin. And why then should the restoring of this thing amongst the rest, give distaste to any, and (upon a groundless mistake of being restored as types of a Mediator to suffer for sin, which were to offer them according to the Law) become an occasion of rejecting so many other things yet to be fulfilled: as namely, the calling and restoring of the Jews, the rebuilding of their City and Temple, the making of their Land more fruitful than ever, the descending of Christ to deliver them from their enemies and to reign over them, and the coming in of all Nations to worship God with them? all which are so plainly and so often foretold; that for my own part, could I give myself (much less another) no satisfaction in this particular about sacrifices only: I should yet think it should be done, because God hath said it; though I knew not to what end and purpose, rather than think that the things before mentioned, should not be properly fulfilled, which as they are frequently foretold, and that as well distinctly and by themselves, as together with this; so also they are so clearly foretold, that it is not possible any thing should be more plainly spoken. And thus I have given my Judgement in this matter, which I submit to the whole Church of God, hoping not to be censured for that, which the importunity of an adversary hath put me to, who presuming that the Prophecies touching the restoring of sacrifices, are altogether uncapable of a proper Interpretation, doth (because they are conjoined and mixed with the others after the same strain, as he saith) hereupon take occasion to wrest all other Prophecies to a mystical meaning.  
The marginal note page. 30. The words in the 15. chapter of the Acts at the 14. ver. upon which the prophecy of Amos is inferred, are taken by Dr Mayer, to be meant of the song of old Simeon, and not of the former speech of Simon Peter.  
Mr Petrie's Answer. Is there not a difference twixt Simeon and Simon? James nameth Simeon, and not Simon: wherefore not without reason it may be thought, that homeant old Simeon, especially seeing Luke is the writer of both books; and if the words of Simeon do hereunto agree more than the words of Peter, who should doubt that James spoke of him? wherefore consider the words of old Simeon. Luke 2.30. It is said of him, not only that he was a just man and devout, waiting for the consolation of Israel, and the Holy Ghost was upon him, but likewise, It was revealed unto him by the Holy Ghost, that he should not see death before he had seen the Lord Christ, and he came by the Spirit into the Temple. All which particulars serve very much to purchase credit unto his testimony, who saith: Mine eyes have seen thy salvation, which thou hast prepared before the face of all people, a light to lighten the Gentiles, and the glory of thy people Israel. We may see that he declares there the fulfilling (at that time) of the prophecy of Isa. 49.6. And he said, It is a light thing, that thou shouldst be my servant, to raise up the Tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light unto the Gentles, that thou mayst be my salvation unto the ends of the earth: and cha. 52.9. Break forth into joy, sing together ye waste places of Jerusalem: the Lord hath made bare his holy arm in the eyes of all the Nations, and all the ends of the earth shall see the salvation of our God. To the same purpose is chap. 60.1.3.19. and chap. 62.1, 2.11. where we see the faithful are bidden rejoice at the coming of Christ; and so did Simeon, when he saw him: Christ is called the salvation of the Lord, and Simeon speaking unto God, saith of Christ, my eyes have seen thy salvation: the Messiah is called a light unto the Gentiles into all the ends of the earth, and Simeon saith, which thou hast prepared before the face of all people, a light to lighten the Gentiles: Christ is called the glory of Zion and Jerusalem; and Simeon saith, Christ is the glory of thy people Israel. And so by the testimony of old Simeon (which is approved and registered by the Spirit of God) these and the like prophecies should not be restricted unto the second coming, but were in part fulfilled at the first coming of Christ, and therefore also all that follows in that long tailed note is a frivolous discourse, as we may see by the unanimous consent in the true worship of God, betwixt the Jews and other Nations in the same 15. chapter of the Acts, where the Jews and Gentiles convene in the general Synod, howbeit the odds continue betwixt the obstinate both Jews and Gentiles on the one part, and the seed of Abraham, believers both Jews and Gentiles on the other part, both in their opinion and practice of religious duties.  
Reply.  
Whether St. James meant Peter, or old Simeon, I left it as doubtful; and your main reason touching the [difference twixt Simon and Simeon,] is of no force to decide the Question. Seeing Peter is (in his 2. Epist. 1. chap. at the 1. ver.) according to divers readings in the original, called both Simon and Simeon; as you may see in the edition of the New Testament with Stephanus, Scaligers and casaubon's notes, printed London 1622. And Casaubon, who was as confident that he Apostle meant Peter, as you are, that he meant old Simeon, feared not to say, in his note on the 14. ver. of this chap. of the Acts, that your opinion in this matter, is an ancient error grounded on the diversity of writing this Name. His words are, Simeon hic voca tur, qui alibi Simon dicitur, quae diversitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit, ut magno errore existimarius quidam ●verteribus non Petrum hic intelligi, sed Simeonem— verum errasse eos qui ita senserunt, notius est, quàm ut longâ refutatione opus habeat. And doubtless if the Apostle had meant old Simeon, he would not have said, Simeon hath declared how God at first did visit the Gentiles. But that God would first visit the Gentiles. For Simeon shown only, that they should be called, and not that they were called, and therefore the Apostle's words [how God at first did visit the Gentiles] having relation only to the actual performance of it by Peter, who had told in what manner God had by him begun to visit them, must needs be understood of Peter, and not of Simeon, who only prophesied, that it should be done. And yet if it had been meant of old Simeon, it would have made the more with me: seeing the word [first] alone compared with the order of Simeons' words, [a light to lighten the Gentiles, and the glory of thy people Israel] had plainly showed, that a substituted part of the Gentiles should be called, before the Nationall conversion of the Jews. From this you proceed to show, that Simeon spoke by the inspiration of the Holy Ghost, which no Christian can doubt of: and then repeating the prophecy, you say. [We may see that he declares there the fulfilling (at that time) of the prophecy, Isa. 49. ver. 6. and chap. 52. ver. 9 and chap. 60. ver. 1.3.19. and chap. 62. ver. 1, 2.11.] How? at that time? certainly amongst prophecies touching the same thing, one may be more plainly delivered then another, and so may give some light for the true understanding of the other. But to say that one prophecy doth show the fulfilling of another, is a ridiculous untruth: seeing it is not the prophesying of the same thing, but the actual performance of it, that shows the fulfilling thereof. And therefore Simeon who prophesied of the calling of the Gentiles, and restoring of the Jews, as well as Isaiah, could not herein declare the fulfilling (at that time) of Isaiah's prophecies; unless you can prove, that to foretell what should be done, is to declare what was done. And thus Simeon's words which you have alleged to prove that Isaiah's prophecies were then fulfilled, do indeed most evidently show, that they were not fulfilled. And the reasons which you bring to confirm your doctrine, are as mean, as the doctrine is maimed. For [the faithful (say you) are bidden to rejoice at the coming of Christ; and so did Simeon when he saw him.] No doubt but the faithful, that saw Christ when he was come, did rejoice? that he was come, and so did the faithful too before Christ's coming, and before Isa. prophesied, rejoice that he should come: for Abraham, saith our Saviour, saw my day and rejoiced. Yea this was a thing ever performed by the Saints from the beginning of the world. But yet it is not expressed in the text, that Simeon rejoiced; neither doth the Prophet in any of these texts which you have cited bid the faithful rejoice at the coming of Christ, but chap. 52. at the 9 ver. he calls to the waste places of Jerusalem to break forth into joy— for the Lord, saith he, hath comforted his people, he hath redeemed Jerusalem. Where the Prophet useth the like form of speech, as Zacharias doth in his prophecy, Luke. 1. ver. 68 etc. And therefore Zacharias speaking in the preter perfect tense. Blessed be the Lord God of Israel, for he hath visited and redeemed his people, doth no more prove that Israel was then redeemed (for which purpose you have before alleged it page. 8.) then this prophecy of Isaiah doth, that it was redeemed when Isaiah prophesied. And in confessing, that this prophecy of Isaiah (which agrees so well both in matter and form with the first words of Zacharias) was not fulfilled before Christ's first coming, you do as good as confess, that it is not to be fulfilled till his next coming. For seeing the Prophet calls to the waste places of jerusasalem to rejoice, and speaks of God's redeeming Jerusalem, as well as of comforting his people; it is manifest, that this prophecy cannot be fulfilled, till the city itself be again restored, as is employed in our Saviour's prophecy, Luk. 1. ver. 24. and expressed, Jer. 31. ver. 38. and Isa. chap. 60. and 62. and in many other places. This is your first parallel, for which you had no ground in the text. The rest are these. [Christ is called the salvation of the Lord; and Simeon saith, My eyes have seen thy salvation. The Messiah is called a light unto the Gentiles: and Simeon saith, a light to lighten the Gentiles; Christ i● called the glory of Zion, and Jerusalem; and Simeon saith, the glory of thy people Israel.] And will it follow from this, that Isaiah's prophecies were at that time fulfilled? surely no more than it will, that they were fulfilled when Isaiah spoke the same words, but this will follow, that these texts of Isaiah and Simeon's prophecy are one in their contents; and that the fore Simeon's words do no more show, that Isaiah's prophecies were fulfilled at Christ's first coming, than Isaiahs do, that Simeon's prophecy was then fulfilled. Which do indeed show that Christ is to be [the glory of his people Israel] at his next appearing, and not before. For seeing to be the glory of his people, implies a greater happiness to belong to the jews of whom the Redeemer came; then to the Gentiles, to whom he is said to be a light; is it likely that this should be fulfilled, when now and then a Jew should seek God amongst the Gentiles, or rather when the Gentiles in general should seek God amidst the whole Nation of the Jews? or rather I say when (as Isaiah speaks) the Tribes of jacob shall be raised up, and the preserved of Israel restored; when they shall come from the North, and from the West, and from the land of Sinim. When the waste and desolate places, and the land of their destruction shall be even now too narrow by reason of the inhabitants, and they that swallowed them up shall be far away. When the Lord shall feed them that oppress them with their own flesh, and they shall be drunken with their own blood, as with sweet wine, and all flesh shall know, that the Lord is their Saviour, and their Redeemer, the mighty one of Jacob. When the glory of the Lord is risen upon Zion, and the Gentiles shall come to their light, and Kings to the brightness of her rising. When the abundance of the sea shall be converted unto her; and the forces of the Gentiles shall come unto her. When the multitude of Camels shall cover her, the Dromedaries of Midian and Ephah, and all they from Sheba shall come, and shall bring gold and incense, and show forth the praise of the Lord. When all the flocks of Kedar shall be gathered together unto her, and the Rams of Nebaioth shall minister unto her, when they shall come up with acxceptance on God's altar, and God shall glorify the house of his glory. When the glory of Lebanon shall come unto her the fir tree, the pine tree, and the box tree together, to beautify the place of God's Sanctuary; and when God shall make the place of his feet glorious. When the Nation and Kingdom that will not serve Zion shall perish, yea shall be utterly wasted. When violence shall no more be heard in her land, wasting nor destruction within her borders, but she shall call her walls salvation, and her gates praise. When the Gentiles shall see her righteousness, and all Kings her glory, when she shall be called Heph-Zibah, and her land Benlah. In a word, when the Jews shall be called, The holy people, The redeemed of the Lord: and Zion shall be called, Sought out, a City not forsaken. When the time comes wherein all this, and much more (which is revealed in the chapters of Isaiah cited by you) shall come to pass; then, and not till then shall our Saviour declare himself, to be the glory of his people Israel, as Simeon hath foretold. And so by the testimony of these prophecies, that part of Simeon's prophecy, which concerns the glory of the Jews, is to be referred wholly to our Saviour's second coming; when as well [the residue of men] the Gentiles, that are yet uncaled, as the Gentiles [on whom God's Name is already called] shall all go up to worship the Lord at jerusalem: shall all seek salvation amongst the jews, and not the jews amongst the Gentiles: And therefore when the jews and Gentiles shall be so united, as these and many other prophecies do foreshow; there is to be no disagreement at all betwixt the jews, or betwixt them and any other nation in the practice of religious duties. Which thing too this marginal note doth so clearly prove out of the prophecy of Amos alleged by St. james, that you could make no better reply to it, then to call it a long tailed note, and a frivolous discourse. And whereas, you say [that there was an unanimous consent in the true worship of God, betwixt the Jews and other Nations, when they did conveen in the general Synod Act. 15.] Surely there was not one whole City, and much less was there any one Nation of the Gentiles, at that time converted. And if a few Turks should become Christians, you might as well infer from this, that there were an unanimous consent in the worship of God betwixt Christians and the Turkish Nations: as you can conclude from that meeting or from all that were then converted, that the Jews and (any, much less all) other Nations were united in the true worship of God. And indeed the uniting of the Jews and Gentiles into one Church, so often and so plainly foretold by the Prophets, and confirmed by our Saviour joh. 10. ver. 16. is not of some Jews and Gentiles only, as it was in the first days of the Gospel: nor of some Nations of the Gentiles and a few Jews, as it hath been since the conversion of the substituted Nations of the Gentiles: nor of all the Jews and some Gentiles, as it was under the Law; nor of all the Jews, and a part of the Gentile Nations: but of all the Tribes of the Jews, and all the Nations of the Gentiles.  
The marginal Note. But it matters not much, which of the two is here spoken of; for seeing the Prophet doth plainly show a future restoring of the Jews; and yet the intent of the Apostle was only to prove, that God had then called the Gentiles: it cannot otherwise be, but that the words [after this] in the prophecy, being applied to the foresaid visiting of the Gentiles by the preaching of the Gospel must needs conclude, that the extraordinary restauration of the Jews foreshewne by the Prophet, was to follow the calling of the Gentiles, then begun by the Apostles.  
Mr. Petrie's Answer. The Prophet Amos in that chap. before ver. 11. speaks not of the calling of the Gentiles, and the Apostle citys the same words of ver. 11. for the calling of the Gentiles: neither hath the Prophet these words, after this, but, in these days: and howbeit the Apostle cite them so, yet this must be understood of the order of things mentioned by the Prophet, which is a restauration after the destruction of Israel, and not a Monarchy of the Jews after the calling of the Gentiles. Whereby it is manifest, that in this note is a twofold error; one inserting the words in the prophecy, which are not in it; another in misinterpreting the words of the Apostle.  
Reply.  
The Prophet Amos doth neither before nor at the 11. ver. speak of the calling of the Gentiles, but at the 12. ver. where they are expressed. And it hath been showed before, that the Apostle citys not the 11. ver. for the calling of the Gentiles, but for the conversion and deliverance of the Jews after the calling of the substituted Gentiles. For the Apostle having said, Simcon hath declared how God at first did visit the Gentiels to take out of them a people for his Name: confirms it by this prophecy of Amos, which in the 12. ver. shows, that there should be some Nations of the Gentiles, upon whom God's Nune should be called, or who should be called by God's Name, whilst David's Tabernacle lay waste, whilst the Jews were to continue in blindness. And surely seeing there are so many prophecies which show the general conversion of the Gentiles at the restoring of the Jews, the Apostle in passing by them, and alleging this prophecy to show, that God would at that time take but a part of the Gentiles to be a people for his Name; doth to my thinking, thereby plainly show, that the Jews were then to be given up, and to be no mo●e God● people, until that day in which he hath appointed to build again the Tabernacle of David: at which time, the residue of m●n also shall seek the Lord, as well as the Gentiles on whom God's Name is already called. You tell us next [that the Prophet hath not these words [after this] but, in these days.] But though the Prophet hath not these words, yet the prophecy hath as the Apostle citys it; who saith, to this agree the words of the Prophets, i● it written, After this & ●. And the prophet's words are not [in these days] but [in that Day] in that Day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that great Day of Christ's Kingdom. Neither is it likely that the Apostle cited the words [after this] in reference to what the Prophet had said (which was not questioned,) bu● rather to what he himself had said. And if we should refer these words to the foregoeing destruction of Israel, how doth this prove that their restauration shall not follow the calling of the substituted Gentiles, whenas it is evident, that their threatened dispersion and sifting among all Nations, after which they should be again restored, was more to be fulfilled upon them in the time of the substituted Gentiles calling, then before? and seeing you confess, that the preceding destruction was denounced against the Jews only, how could you believe, that by [the raising of the Tabernacle of David, that is fallen, and building of it as in the days of old] is meant the calling of the Gentiles, and not the restoring of the Kingdom and people of David, whom the foresaid judgement should ruin? And yet you seem to be so confident of the currantness of this exposition, that you thus peremptorily conclude [It is manifest that in this note is a twofold error, one inserting the words in the prophecy, which are not in it; another in misinterpreting the Apostle's words] Certainly it is very manifest what spirit was predominant in you, when you penned these bold and loud untruths. For did I insert the words [after this] into the prophecy? or did the same Spirit who revealed the prophecy by Amos, rehearse it thus by the Apostle? search and see. Nay do you not say before [and howbeit the Apostle cite them so?] whom then do you here accuse of error, me, or him? And as for misinterpreting the words of the Apostle, it is already shown, that you would feign father your misinterpreting of it on the Apostle. To which this may be added, That the Prophet doth make a plain distinction betwixt the people meant by [the Tabernacle of David] and the people meant by [the remnant of Edom, and all the heathen which are called by God's Name.] For he saith that those meant by the Tabernacle of David shall possess these. What? can the same people be the possessors and the possessed? surely so it must be according to your interpreting of the [building of David's Tabernacle] of the calling of the Gentiles: seeing in the 12. ver. not only the remnant of Edom, but the heathen that were to be called in the Jews steed are plainly spoken of. Or take it as the Apostle delivers it. And then in your sense it will be thus. After this I will return and call again the Gentiles, that the residue of men (that is, the Gentiles which are not yet to be called) may seek the Lord: & all the Gentiles upon whom my Name is (now to be) called. Or thus, that the residue of men (that is, all the Gentiles, that are now to be called) may seek the Lord: & all the Gentiles upon whom my name is (already) called▪ And what sense is there in either of these interpretations? one of which must needs follow upon your interpreting of [the building of David's Tabernacle] of the calling of the Gentiles by the Apostles: seeing the conversion of the Gentiles [upon whom God's Name is called] in the prophecy, was to precede the conversion of the Gentiles meant by [the residue of men.] And besides, [The building of the Tabernacle of David as in the days of old,] doth infallibly show the restoring of a people to that estate & condition they were formerly in; which cannot be said of the Gentiles, who were never before God's people.  
The Marginal note. And consequently, that the Jews endeavour to hinder the growth of the Gospel (1. Thess. 2.14.15.) was a sure proof of the conversion of the Gentiles, & their own rejection, who unto the death of Christ were the peculiar people of God, & not wholly cast off, until by their wilful unbelief, they forced the Apostles to turn from them to other Nations (Act. 13.44, 45, 46.) to whom God had not formerly revealed himself, & therefore could not at that time be said [to return] unto the Gentiles, whom he had but then received no, nor to the Jews, whom he had then (and not till then) quite forsaken. So that if we consider the [Returning] of God here mentioned in the prophecy, to be appliable only to the Jews, to whom alone God had so long before made himself known: & yet that the Jews were shortly after the calling of the Gentiles, quite forsaken, we must needs grant, that their great happiness here foretold hath not been yet enjoyed, but shall be, when the fullness of the succedaneous Gentiles is come in. And wherefore did the Apostle change the Prophet's [in that day will I raise up] into [After this will I return and build?] wherefore, I say, did he, or rather the Holy Ghost in him, make choice of this paraphrase in place of the text, if not of purpose to make that which hath been said, the more plainly appear? to wit, that the day of the Jews deliverance, is to await the accomplishment of the surrogated Gentiles vocation. For though this consolatory prophecy, according to the order of the things revealed to the Prophet, hath relation only to a foregoing judgement denounced against the Jews, yet it is not therefore misinferred here by the Apostle, as a subsequent too of the anticipated conversion of the Gentiles: and that because the very same time, which was foreappointed by God, for the execution of that punishment upon the forsaken Jews, was also foreappointed by him, to be the time for the promulgation of his mercy, towards the substituted Gentiles: as these next words [that the residue of men might seek after the Lord, and all the Gentiles upon whom my Name is called] do most clearly intimate. For what is meant by [the residue of men,] but the remainder of those Nations, which are not to be converted, till the foresaid redemption of the Jews? (their redemption I say, as well out of all countries into which they are scattered, and from all Nations amongst whom (as was foretold) they have been sifted (so many hundred years) as from all their sins, which moved God to use such severity towards them. And what by [the Gentiles on whom God's Name is called] but the remnant of those Nations, which are now already (or shall, if any more shall) while David's Tabernacle lies waste, become the people of God in the hardened Jew's stead? So that this prophecy doth as well prove a profession of the Gospel, by a great part of the Gentiles, before the Jews deliverance, and in the time of their blindness, as by all that are left of them afterwards. For that by a people [on whom God's Name is called, or, which is called by God's Name,] is to be understood, a people beloved of God, and called out from other Nations to serve him, (as the Jews were heretofore, and as Christians are now) I think none will deny: or that [by the residue of men, and all the Gentiles upon whom God's Name is called,] all other Nations besides the Jews, are meant. And was there then ever a● yet such an unanimous consent in the true worship of God, betwixt the Jews and all other Nations as is here foretold? surely never betwixt them and any one Nation: No, nor long betwixt themselves. And (the more the pity) no less odds hath a long time been, and still is amongst Christians, both in their opinion and practice of religious duties. Vide Commentationum Apocalyp. partem primam de sigillis pag. 55. 56.  
Mr Petrie's Answer. This is mere cavilling. Before the calling of the Gentiles was not God averse from them, and they from him? and therefore when he looked graciously upon them, he is truly said to return unto them. Again in the words of Amos immediately preceding we see that the Lord was offended with Israel, and when he sent the salvation of God, and glory of Israel among them, it may be as truly said; that he returned unto them. Thirdly, it is often in this note repeated, that he had quite forsaken the Jews: but the Apostle cannot suffer this phrase, Rom. 11.18. Hath God cast away his people? God forbidden, for I also am an Israelite, etc. but more of this purpose hereafter.  
Reply.  
This is mere carping; for to [return] doth necessarily imply a former abode in that place, or among that people, to which the returning is; or a former possession of that thing, which doth return. For can it be said, that you are returned to a place where you never were before? or could Neb●tchadnezzar have said, I lift up mine eyes unto Heaven, and mine understanding returned unto me: if he had not been formerly endued with understanding? It is not a sufficient reason therefore to prove that God did return unto the Gentiles, when he looked graciously upon them [because he was before their calling averse from them, and they from him,] unless it can be showed withal, that God was sometime before that averseness, not averse from them. And whereas you say further [that in the words of Amos immediately preceding, the Lord was offended with Israel, and when he sent the salvation of God and glory of Israel among them, it may be truly said, that he returned unto them.] If you had said, and when he shall raise up the Tabernacle of David, that is fallen, and close up the breaches thereof, etc. he may be truly said to return unto them; you had said the truth: for the Prophet saith it is this, and not the first coming of our Saviour, that declares God's return to Israel after the full accomplishment of the wrath before denounced against it, which wrath had not wholly seized upon them, until Judah and Benjamin were dispersed also at the destruction of Jerusalem by the Romans: and before this the Apostles were turned from the Jews to the Gentiles, so that God had then ceased to be their God, as our Saviour had said, Matth. 21. ver. 43. and therefore when he shall again become their God, as he hath foretold he will, at the rebuilding of David's Tabernacle, then shall this [Return] the Apostle speaks of, be fulfilled unto them: for as God cannot be said to return to a people in respect of a donation of outward and temporal blessings, unless they be first taken from them; so neither can he be said to return to a people in respect of a participation of inward and spiritual blessings, unless they be first deprived of the means of salvation, which formerly they enjoyed. And it is very remarkable here, how wavering you are both in your interpretation and application of God's [Returning] mentioned by the Apostle: for first you understand it of Gods returning to the Gentiles, in calling them by the preaching of the Gospel, and presently after you understand it of his returning to the Jews, in sending Christ among them; of whom nevertheless, you have hitherto denied, that this Prophecy doth speak. But I have said that the Jews were [quite forsaken] and [the Apostle (you say) cannot suffer this phrase, Rom. 11. ver. 1. Hath God cast away his people? God forbidden, etc. And yet the same Apostle in the same ch. at the 15. ver. saith, If the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? and ver. 32. For God hath concluded them all in unbelief, that he might have mercy upon all: and was not the Nation of the Jews quite cast off, when all the Tribes were thus concluded in unbelief? or will you say, that they have still continued the people of God under the Gospel, as well as under the Law? if you will not, you must needs grant, that the Nation is quite forsaken, quite cast off; although not so forsaken, not so cast off, as never again to be received to mercy; although some particular Jews be not cast off, as some particular Gentiles were not secluded before Christ's coming. And thus having made a shift to pass through almost half this note, you leave the Reader in the briers, and step over all the rest, as too rough for your handling.   

Israel's Redemption. And yet there want not some, who by the words [All Israel] in the 11. of the Romans, understand only the Church of the Gentiles, to which some of the Jews should be united: but if the obvious and simple meaning of the 28, 29, 30, 31, and 32. verses following, will not suffice to discover the weakness (that I say not wilfulness) of this interpretation; yet surely to any man that is not without reason, the reasons which Wendelinus (in the 19 chap. and 2. Section of his natural contemplations, at the 391. page) brings to the contrary, will give abundant satisfaction. For first the Apostle doth apparently distinguish the Jews from the Gentiles, by the word [Israel] when he saith, that blindness is in part happened to Israel, until the fullness of the Gentiles be come in. And therefore I much doubt, whether he would in the very next line, by the same word indifferently comprehend both Jews and Gentiles: especially seeing the Israel that is to be saved must needs have relation to the Israel, that was before said to be in blindness. And then too, what is become of the mystery here spoken of, if the words, And so all Israel shall be saved, should not signify such a conversion of the Jews, as must follow the vocation of the Gentiles? for that some particular Jews were at that time to be gathered to the Church, they knew before, seeing many such were then amongst them, some of which did first conveight the Gospel to them. And therefore in my judgement, those Divines deal most sincerely with the text, who acknowledging the literal sense thereof, do send us to that of Isaiah in his 66. chap. at the 8. ver. as to a plain proof of this opinion. Who (saith he) hath heard such a thing? Who hath seen such things? shall the earth be made to bring forth in 
w Zech. 3. v. 9  one day, or shall a Nation be borne at once? for as soon as Zion traveled she brought forth her children. Where the wonderful and unheard of conversion of a whole Nation at once (such as never happened to any Nation of the Gentiles) together with the express mention of Zion, and the evidence of the following verses should, me thinks, be motive enough to make my impartial Reader understand this Prophecy of the Jews; which yet implies not so much a return of the whole Nation to their Country as to their God, and therefore could not be fulfilled by the return of a part of them from Babylon; at which time too, the Kingdom of God, (that is, the true worship of God, the means by which that Kingdom is obtained) was amongst them only, but hath since (according to our Saviour's Prophecy in the 21 chap. of Matth. at the 43. ver.) been taken from them: and shall again according to this, be suddenly and extraordinarily restored unto them: as Joel also before intimated, by the plentiful distribution of God's Spirit in the last days.  
Mr. Petrie's Answer. All this Section sights against vain imaginations: for (as it is said) by all Israel we understand not the Gentiles only, but the seed of the Promise, that is, the faithful Jews, and others in all Nations. As for that Prophecy, Esa. 66.8. was it not fulfilled truly (albeit not fully) when the believing Church traveled, and brought forth so great multitudes in one day, as may be called a Nation, as 3000. and 5000. converted in a day. Act. 2.41. and 4.4. and the pe●ple with one accord give heed unto these things, which Philip spoke, and they who all had given themselves unto Simon Magus from the least to the greatest, believed and were baptised both men and women, chap. 8.6. and chap. 19.17.18. this was known unto all the Jews and Greeks dwelling at Ephesus, and fear fell on them all, and the name of the Lord Jesus was magnified, and many believed, and ver. 20. so mightily grew the word of God and prevailed, not only at Ephesus, but almost throughout all Asia, ver. 10. and 26. besides many other passages, and other great and miraculous conversions, whereof we read in Ecclesiastical Histories. So that what was a wonderment unto Esa. or the faithful in his time (who hath heard such a thing!) hath been truly done many a day before these our days, the evidence whereof me thinks, should be motive enough to make any partial or unpartial Reader understand that Prophecy generally; and so much the rather that (by this Author's own confession pag. 33.) it implieth not so much the return of the whole Nation to their Country, as to their God: it is certain, it was in part fulfilled at their return from Babel: for than they reared up their walls, they planted Vineyards, etc. but it is a gross opinion to think, that all the particulars of these Prophecies should be fulfilled (in a proper acceptation of the words) at one and the same juncture of time: and it is as vain to think, that that Prophecy of Joel concerning the plentiful pouring down of the Spirit could not be fulfilled by the accomplishment of our Saviour's Prophecy, Matth. 21.43. There is no dependence of this Prophecy on the words of Joel, and every one who hath eyes may see, that our Saviour speaks not there of the temporal Kingdom of the Jews, but of the Gospel, seeing he calleth it the Kingdom of God, and he saith, It shall be taken from them, and another Nation shall bring forth the fruits of it: their temporal Kingdom was taken from them already; and these last words cannot be understood of any temporal Kingdom: neither were these Romans who destroyed Jerusalem, more devoute than the stubborn Jews.  
Reply.  
As the last part of the note, so the first part of this Section was too strong for your pallet, and therefore it was high time for you, to cry out, [all this Section fights against vain imaginations,] of which kind of answers you have a very pregnant fancy. But as vain as they are, they have made the greatest Scholars in Christendom to confess, that a general conversion of the Jews is here foretold by the Apostle; and to deny, that no more but a partial and successive conversion of them with the Gentiles, throughout the whole time of the Gentiles calling, is here meant, as you would have the Apostle understood. For I would not Brethren that ye should be ignorant of this mystery, etc. saith St. Paul, what? was it a mystery, that some Jews were then joined with the Gentiles in the Church of Christ? or shall we think, that the Apostle would admonish them not to be ignorant of that which they could not be ignorant of? to wit, that some Jews as well as the Gentiles, were then to be converted. No doubtless, but to be mindful of that which being a mystery they were ignorant of, until he had now revealed it unto them; to wit, the conversion of All Israel, of the whole Nation when the fullness of the Gentiles should come in. And as I have before shown, that Israel here is properly to be taken, so I dare say, that you cannot allege any text of Scripture, that will justify the mystical acception of it, if it be throughly scanned. And whereas you say [that the Prophecy, Esa. 66. ver. 8. was fulfilled truly (albeit not fully) when the believing Church traveled, and brought forth so great multitudes in one day, as may be called a Nation, as 3000. and 5000. Acts 2.41. and 4. ver. 4. and chap. 8. ver. 6. and chap. 19 ver. 10.17, 18.20.26. besides other great and miraculous conversions, whereof we read in Ecclesiastical Histories;] Certainly your application sails you very much. For first the Prophet speaks of the conversion of a whole Nation, not of half a Nation; and much less of so small a number, as you (to maintain your cause) would persuade us to take for a Nation. Secondly, he speaks but of one Nation (to wit, the Nation of the Jews) and not of the Jews and Gentiles both; as you in these instances do interpret him. Thirdly, he speaks of Zions travelling, when she should return from her unbelief (as the contemporating Prophecies in the same chapter do show) and not before she fell into unbelief; as the conversion of the Jews which you mention, was. And fourthly, the conversion he foreshows, is to be so sudden, that it is said to be performed [at once] which cannot be affirmed of a conversion of any ordinary continuance, and how then can it be affirmed of a conversion of so many years and ages, as you understand it of, in applying it to the whole time under the Gospel? For suppose that a great sum of money were to be paid to you [at once] would you give the creditor leave to make this construction of it, that it was to be paid by him and his heirs, to you and your heirs, until it were all paid? doubtless you would not: and yet as if all the time betwixt Christ's first and second coming, were not time enough to be understood by [one day, and at once] you tell us too [It is certain, it was in part fulfilled at their returning from Babel, for than they reared up their walls, they planted Vineyards, etc.] Who ever heard of such a large [at once?] of an [at once] to begin at the deliverance of the Jews from Babylon, and to continue to the next appearing of Christ? what? could the Prophet have made the speedy execution of that he speaks of, a matter of so great admiration, if it should have been any long time in fulfilling? or shall we say, that Adino the Eznite, who lift up his Spear against eight hundred, whom he slew at one time, did it at so many several times as there were men slain by him? 2 Sam. 23. ver. 8. or that when Abraham said, Let not the Lord be angry, and I will speak yet but this once, Gen. 18. ver. 32. it is to be understood that he spoke more than that once? or that when the Lord said unto Joshua, Ye shall go about the City once, Josh. 6. ver. 3. it was to be done many times together? (for in all these texts there are the same words in the original, as are here in the Prophet) were not this most wilfully to contradict the text? and yet you can very modestly, reverently, and righteously affirm that [It is certain this [once] was in part fulfilled at the Jews returning from Babel.] But where are the reasons that prove this certainty, seeing there is neither in this verse, nor in the whole chapter, any mention of Babylon, or of walls and Vineyards? and if there had been mention of rearing up their walls and Vineyards: how could you understand it properly here, who take it figuratively, Amos 9 ver. 14.? so that all this being laid together, to wit, that this Prophecy doth speak of the conversion of a whole Nation, of but one Nation, of a Nation formerly given up to unbelief, and at once again to return to the truth; it should me thinks, be motive enough to make any partial or impartial Reader, to understand the accomplishment of it particularly of the Nationall conversion of the Jews only, by the plentiful effusion of God's Spirit upon on them before the great and terrible Day of the Lords appearing, as Joel hath prophesied. And as for that which follows, any one that hath but half an eye may perceive how well your eyesight served you, when you conceived, that the Prophecy Matth. 21. ver. 43. was alleged by me to prove the temporal Kingdom of the Jews; who have alleged it only as a reason to show, that this Prophecy of Isaiah could not be fulfilled at the returning of the Jews from Babylon, because the means of salvation (the Kingdom of God, as our Saviour calls it) was then amongst them only, of which they were to be destitute before the accomplishment of this Prophecy, which shows their conversion to it again. And he may perceive too how you take non causa pro causà, how injuriously you impute unto me the alleging of the accomplishment of our Saviour's Prophecy; to show that Joels' Prophecy was not fulfilled, which was indeed before proved by such reasons as you could not answer.    

Israel's Redemption. CHAP. III.  
Of the surviving Gentiles subjection unto, and communion and fellowship with the Jews, in the knowledge and worship of God.  

YOu have hitherto heard of the deliverance and happiness of the Jews only; I shall now acquaint you with their partakers, which shall be such as are left of the Nations, that are then to be destroyed, as you may see in the 66. chapter of Isaiah at 15. and 19 verses. Behold, the Lord will come with fire, and mith his Chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire, for by 
* Ezek. 39 v. 4, 5, 6. etc. Malipiero 4 ver. 1. Psal. 50. v 3. 2 Thess 1. v. 7, 8, etc.  fire; and by his sword will the Lord plead with all flesh, and the slain of the Lord shall be many. And I will set a sign among them, and I will send those that escape of them unto the Nations, to Tarshish, Pull, and Lud, that draw the bow, to Tubal and Javan, to the Isles a fare off, that have not heard my fame, neither have seen my glory, and they shall declare my glory among the Gentiles: And they shalt bring all your brethren for an 
y Isa. 18. v. 7.  offering unto the Lord, out of all Nations, upon horses, and in Charrers, and in Litters, and upon Mules, and upon swift beasts to my holy Mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for Priests, and for Levites, saith the Lord. For as the new Heavens, and the new earth, which I will make (to wit, at the judgement of the dead, when this Heaven and Earth shall pass away, as it is in the 20. chap. of the Rev. at the 11. ver. and in the 21, chap. at the 1. ver. as these) shall remain before me, saith the Lord, so shall your seed and your name remain; (to wit, after their foresaid return from captivity) And it shall come to pass, that from one new Moon to another, and from one Sabbath to another, shall all flesh come to 
z Psal. 68 ver. 29.31. Psal. 100 v. 1, 2.4.  worship before me, saith the Lord, and they shall go forth and look upon the carcases of the men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring to all flesh. Read also in the 61. chap. the 
a Isa. 53. v. 12.  4, 5, 6, 7. verses, and in the 60. chap. the 9, 10, 11, 
b Jer. 12. ver. 14, 15, 16, 17.  12, 13, 14, 15, 16. verses, and in the 49. chap. the 22, 23. ver. and in the 25. chap. the 6, 7, 8. verses, and in the 14. chap. the 
c Dan. 7. ver. 18.21.27.  1. 
d Isa. 55. v. 5. Zech. 2. v. 9.11.  2. 
e Ezek. 39 ver. 10.  3. ver. and in the 2. chap. the 
f Isa. 49. v. 6. chap. 60. v. 3. 1 Tim. 2. v. 4.  2, 3, 
g Psal. 46. v. 9 Hosea 2. v. 18.  4. verses. The same Prophecy also you may find in the 4. chapter of Micah, at the 1, 2. verses; and not much unlike unto this, is that in the 8. ch. of Zechariah, at the 20, 22, 23. verses, and that in the 1.4. chap. at the 16, 17. ver. etc.  
Mr. Petrie's Answer. It is now manifest, that these forenamed Prophecies are not of the earthly prosperity of the Jews only, and we know certainly, that the Gentiles are partakers with the Jews: so that the proof of this point is needless, and nevertheless he filleth up some pages with Prophecies to this purpose.  
Reply.  
Now we are come to the Prophecies that decide the difference, for the very ground of the controversy is; Whether the Jews and Gentiles are already joined into one Church; which you affirm, and we deny, and yet both agree that these Prophecies do foreshow their uniting. And what then do they say of it? certainly they say not, that the Jews and Gentiles were united into one Church, whilst the Church was amongst the Jews only, and some Gentiles were called into it; as i● was before Christ's coming: neither do they say, that they are united into one Church, whilst the Church is to be amongst the Gentiles only, and some Jews called into it: as it hath been since Christ's coming: but this they say, that at their uniting, the whole Nation of the Jews, and all Nations of the Gentiles that are left shall worship God after the same manner at jerusalem. This they show of themselves, and compared with the Prophecies which concern our Saviour's reign on earth they infallibly declare too, that at their uniting, all Nations in the world shall make but one Church and Kingdom under the government of our Lord Jesus Christ: which is enough to show, that in the ensuing discourse you do but vainly kick against the pricks, and manifest an obstinate apostasy from the truth. But lest the unlearned Reader should mistake molehills for mountains, and shadows for substances, we must proceed to examine your Answers. And first you tell us [It is now manifest, that these forenamed Prophecies are not of the earthly prosperity of the Jews only.] What? is it manifest that these forenamed Prophecies speak not only of the prosperity of the Jews, because the prosperity of those days belongs not to the Jews only? because I say, these Prophecies here do show that the Gentiles shall be partakers with them in the peace, piety, and plenty of that time? who sees not this non sequitur, the independency of this inference? These last Prophecies show, that the prosperous estate of the Gentiles shall be dependent on their voluntary submission to, and union with the Jews; therefore those forenamed Prophecies touching the Jews return unto; and prosperity in their own Land, are not of the prosperity of the Jews only: such bald untruths and sophistical Arguments do stop many a breach in this work of yours; and help very much to gain the simple, and to hold up the confidence of the prejudio●te Christian. You go on, and say [we know certainly that the Gentiles are partakers with the Jews.] Partakers? of what? of the happiness which the accomplishment of the Prophecies here alleged, was to bring forth unto them? You must first prove, that these Prophecies are fulfilled, before you can affirm, that they are partakers of the contemporating happiness revealed in them, and unless you mean that they are partakers with them of the happiness foreshowed in these Prophecies, you do but equivocate, in saying, [that the Gentiles are partakers with the Jews.] And yet you conclude, [so that the proof of this point is needless, and nevertheless he filleth up some pages with Prophecies to this purpose.] Doubtless this is spoken of purpose to b●ffle the Reader from a serious consideration of the union which these Prophecies speak of, which is so obvious, that every ordinary apprehension may of itself perceive, that it is not yet accomplished; and this you knew very well, and therefore have not so much as quoted the Chapters, or books where these Prophecies are revealed. Was not this after all your braving, to plead guilty? For if this point was needless, you might so much the rather have afforded the Reader a sight of, or at least a direction unto the Prophecies so needlessely alleged, seeing you could not have wished for a greater advantage against me. But when you pass over the former Prophecies untouched, and keep these wholly out of sight, who will not conclude from hence, that you could not possibly disprove the proper and historical accomplishment of them? and consequently, that the time of their accomplishment, is not yet come?   

Israel's Redemption. I know that most of these Prophecies are chief interpreted of the joining together of the Jews and Gentiles in one Church, and rightly.  
Mr. Petrie's Answer. If they be chief, and rightly interpreted so, why should we not acquiesce? shall we go about to inerpret them unrightly? that were to put out our eyes, and deceive ourselves and others.  
Reply.  
As I say, that Interpreters do rightly affirm, that these Prophecies do concern the joining together of the Jews and Gentiles into one Church: so I say also that they do wrongfully apply the accomplishment of these Prophecies to the time of the substituted Gentiles calling. And therefore by your fallacious dividing of these words from that which follows, you do wilfully put out your own eyes, that so you may the better beguile others of the truth. For first the union foreshowed in these Prophecies is not to begin, until the Nations which shall oppose the Jews after their return be miraculously overthrown at the coming of our Lord Jesus Christ, as the foresaid Prophecy of Isaiah, chap. 66. at the 15, 16, 19 ver. etc. compared with the 38. and 39 chapters of Ezek. with the 3. chap. of Joel, and with the 19 chap. of the Rev. at the 11, 12, 13, 14, 15, etc. doth plainly declare. And secondly, at the accomplishment of the union foreshowed by these Prophecies. All Nations must go up to worship before the Lord at Jerusalem; as the latter part of the 66. chapter of Isaiah doth show, to which we may add the Prophecies in the 8. chap. of Zecha. at the 20. ver. etc. and in the 14. chap. at the 16. ver. etc. The words are, Thus saith the Lord of Hosts, it shall came to pass, that there shall come people, and the Inhabitants of many Cities: and the Inhabitants of one City shall go to another, saying, Let us go speedily to pray before the Lord of Hosts, I will go also; yea many people, and strong Nations shall come to seek the Lord of Hosts in Jerusalem, and to pray before the Lord. Thus saith the Lord of Hosts, In those days it shall come to pass, that ten men shall take hold, out of all Languages of the Nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard, that God is with you. And it shall come to pass, that every one that is left of all Nations which came against Jerusalem shall even go up from year to year, to worship the King, the Lord of Hosts, and to keep the feast of Tabern●cles: and it shall be that who so will not come up of all the Families of the earth unto Jerusalem, to worship the King the Lord of Hosts, even upon them shall be no rain. And thirdly, at the accomplishment of this union, the Jews shall not seek unto the Gentiles, but the Gentiles in general unto the Jews only, for instruction in the ways of God, as Isaiah saith, chap. 2 ver. 2. and 3. and Micah. chap. 4. ver. 1. and 2. It shall come to pass in the last days, that the mountain of the Lords house shall established in the top of the mountains, and shall be exalted above the hills, and all Nations shall flow unto it; and many people shall go and say, Come ye, and let us go up to the Mountain of the Lord, to the house of the God of Jacob, and he will teach us his ways, and we will walk in his paths, for out of Zion shall go forth the Law, and the word of the Lord from Jerusalem. And fourthly, at the accomplishment of this union (and throughout the whole time of its continuance, which it expressed Rev. the 20. ver. 2, 3.) there is to be an uninterrupted peace over all the world, as the following words of the foregoing prophecy of Isa. & Micah, do manifest. And he shall judge amongst the Nations, & shall rebuke many people, & they shall break their swords into plough shares & their spears into pruning books, nation shall not lift up sword against Nation, neither shall they learn war any more. With which agreeth that of Hosea chap. 2. ver. 18. In that day I will make a Covenant for them, with the beasts of the field, and with the fowls of Heaven, and with the creeping things of the ground. And I will break the bow, and the sword, and the battle out of the earth; and will make them to lie down safely. And to this we adjoin the prophecy Psal. 46.8, 9 Come behold the works of the Lord, what desolations he hath made in the earth. He maketh wars to cease unto the ends of the earth, he breaketh the bow, and cutteth the spear in sunder: he burneth the chariot in the fire. And fifthly, at the accomplishment of this union, the converted Jew shall not be governed by the ecclesiastical and civil laws of the Gentiles, as it is now; but the Gentiles by the ecclesiastical and civil laws of the jews; as is before showed by their going up to jerusalem to worship, and to be instructed in the ways of the Lord. And as touching their civil grovernment, it is further evidenced by the prophecies in which the Gentiles great subjection to the jews is revealed. Of which sort are the prophecies, Isaiah chap. 14.1, 2. chap. 49.22, 23. chap. 60.9, 10, 11, 12. etc. and chap. 61.4, 5, 6, 7. And thus, good reader, thou hast the true sense and scope of the prophecies, with which (as Mr Petrie saith) I have needlessly filled many pages; and doubtless it was very needful for him to say so, seeing their perspicuity is so irresistible, that he could find no mystical paraphrase against it, to puzzle thee withal.   

Israel's Redemption. But to say, that this is now fulfilled, in the time of the substituted Gentiles vocation, is to overthrow what was before affirmed, and to take great pains to beguile ourselves and others of the truth: it is, I say, to put out our own eyes, and bid others follow us; for St Paul in the 11. of the Rom. tells us plainly, that the Jews ●re broken off from their Olive tree: and that we are graffed in for them: that they are cast away: that they are hardened: that God hath concluded them all in unbelief: and that through their fall salvation is come unto us, to provoke them to 
h Deut. 32.21.  jealousy. And therefore it cannot possibly be maintained, that the Jews and Gentiles are as yet, one 
i joh. 10.16.  sheepfold.  
Mr Petrie's Answer. The Apostle saith not, that all the Jews are broken off, but rather the contradictory, ver. 1. and 5. neither saith he, that God hath shut up all the Jews in unbelief, that he might have mercy upon all the Jews: but (us our former translation saith, conform to the original) God hath shut up all in unbelief that he might have mercy upon all: whereunto the words of the same Apostle Gal. 3.22. The Scripture hath coucluded all under sin, that the promise by saith in Jesus Christ might be given to them who believe. Here the Apostle is not speaking of the Jews only, but generally both of Jews and Gentiles; and so fare must his words be extended thereto, seeing he is speaking of them, ver. 30. and 31. and so the meaning of ver. 32. is; It was the counsel of God to suffer both Jews and Gentiles to fall into unbelief or disobedience (as the mond Apeitheia likewise imports, and the word sin teaches Gal. 3.) that he might save all his elect both of Jews and Gentiles after one way, not by their works, but of his mercy only. And therefore I cannot possibly conceive, how a man of understanding, can bring or receive such a conclusion out of these words, as this, It cannot possibly be maintained, that the Jews and Gentiles are as yet one sheepfold. For besides the fallacy of the consequence, the conclusion is contrary to the express words of Scripture, especially, Ephes. 2.11. Remember that ye being in time past Gentiles in the flesh, who were called uncircumcision by that which is called the circumcision in the flesh made by hands— but now in Christ Jesus ye who sometimes were facre off, are made nigh by the blood of Christ: for he is our peace, who hath made both one, having broken down the mid-wall— for to make in himself of twain one new man. And who will deny, that the believers now living among the Gentiles are members of the same body and Church waiversall, whereof Abraham, Jacob, David, Ezekias, Paul and others were? now then, even now Jews and Gentiles are one fold.  
Reply.  
What the Apostle affirms we deny not, and therefore we say not that every family amongst the Jews, and every Jew of every family, was cast away, was broken off from their Olive. But whereas the Apostle saith, If the fall of them be the riches of the world, ver. 15. and, As concerning the Gospel they are enemies for your sakes, ver. 28. and, God hath concluded them all in unbelief, ver. 32. These passages we understand with the Apostle to be meant of all the Tribes, though not of all of every Tribe. I say, with the Apostle, for so general was the unbel●efe of the Jews even in St. Paul's time, that chap. 10.1, 2. he saith, Brethren, my hearts desire and prayer to God for Jsrael is, that they may be saved. For I bear them record, that they have a zeal of God, but not according to knowledge. And in the 13. and 14. verses of this chap. he hath these words of them. For I magnify mine Office; if by any means I may provoke to emulation them which are my flesh, and might save some of them. Not any one Tribe, but here and there some, (yea but some in all, here and there) amongst the Tribes. And your flying to the former translation of the 32. ver. as to a refuge against the evidence of the last translation, will not serve your turn; seeing the words in the original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are more fully and more fitly rendered by [them all] then by [all] only. And the [them all] in the 32. ver. must needs have relation to the Jews only expressed in the third person by [their, these, and they] in the 30. and 31. verses. And not to the Gentiles expressed in the second person, by [ye, and, your.] And the reason you bring to prove, that the 32. ver. must be extended to Jews and Gentiles both, to wit, [because the Apostle in the 30. and 31. verses is speaking of both,] is of no force at all, seeing he speaks of the Gentiles as believers, and of the Jews as unbelievers. And therefore might well say of the Tribes who were then left in unbelief, For God hath concluded them all in unbelief, that he might have mercy upon all. But of the Gentiles who had then obtained mercy (through the Jews unbelief) he could not affirm this. Neither will the text which you have alleged out of Gal. 3.22. (as parallel to this in the former translation) any thing avail you. For there is a vast difference betwixt these propositions. The Scripture hath concluded all under sin. And, God hath concluded all in unbelief. The first is universally, and actually true; se●ing all men are sinners; as well believers, as unbelievers. But the last is not universally, and actually true; seeing all men are not unbelievers, nor ever were since the first promise of a Saviour. Yea the Apostle saith Gal. 3. that the Scripture hath concluded all under sin, for this very cause, to wit, that the promise by faith of jesus Christ might be given to them that believe. That is, to them that are not concluded in unbelief, albeit they are concluded under sin. And therefore it must needs be granted, that the 32. ver. Rom. 11. is applied by the Apostle to some men only, and not to all; to wit, to the unbelieving Jews in opposition to the believing Gentiles. And consequently must of necessity too be meant of all the Tribes, none excepted; because it cannot be meant of all Jews, none excepted. And if this be not evidence enough to make you understand the 32. ver. of the Jews only, we have undeniable experience to help clear your eyesight: For tell us, what are the many numerous multitudes of the unbelieving Jews dispersed at this day amongst the Nations of the Gentiles? are they the Nation of the Jews, or are they not? if they are, than were all the Tribes concluded in unbelief; if they are not, then tell us what Tribe, or Tribes are wanting, that fell not, or continued not in unbelief with the rest. For surely in the opinion of great Divines the Holy Ghost hath reckoned up by St. John Rev. 7. all the Tribes as remaining, and to be converted, not long before the destruction of the Beast and false Prophet. And therefore it is somewhat hard to conceive, how a man of such understanding as you conceit yourself to have, could notwithstanding so much evidence of Scripture and experience condemn this conclusion. Therefore it cannot possibly be maintained, that the Jews and Gentiles are as yet one sheepfold. And as for the fallacy of consequence, let the reader judge, whether it be on our part, who say, that the Jews and Gentiles shall not be united into one Church, until the whole Nation of the Jews be converted, and the foresaid prophecies accomplished: or on yours, who granting, that these prophecies do foreshow their uniting, do affirm that they are already thus united, although not one of these prophecies be fulfilled, nor any one Tribe converted. But to prove that the Jews and Gentiles are united into one Church, you allege [Ephe. 2. ver. 11. etc. Remember that ye being in times past Gentiles in the flesh— that at that time ye were without Christ— but now are made nigh by the blood of Christ— who hath made both one, and broken down the midwall of partition between us— for to make in himself one new man.] And is St. Paul then contrary to himself? what? would he have wished himself accursed from Christ for his brethren, his Kinsmen according to the flesh, Rom. 9 ver. 3.? or would he have said, that going about to establish their own righteousness, they had not submitted themselves to the righteousness of God. chap. 1. v. 3. or Even so have these also now not believed, that through your mercy they also may obtain mercy, chap. 11. ver. 31. would he have said all this of the Jews (and much more to this purpose) if the Jews and Gentiles had then equally embraced the Gospel? if the Tribes had been already one body, or then likely to become one body with the believing Gentiles? doubtless he would not. And therefore, First I may say, that these words [who hath made both one] are to be referred to the meriting cause or purchase of their union already wrought on Christ's par●, by the shedding of his blood for them: and not to the actual accomplishing of this purchased union in them; which was to be performed in the time fore-appointed by God for it. For as in the 6. ver. of this chapter, where the Apostle saith likewise in the pretertense. And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. The words could not be meant de facto, of the actual possessing of these heavenly places by the Saints then on earth: but de jure, of their right unto them by Faith in Christ, in like manner he might say, that Christ had made the Jews and Gentiles [one] by purchasing their union, by paying the price of their reconciliation with God, and amongst themselves, although it were not to be fulfilled by an actual dispensation of it unto them, until the fullness both of the Jews and Gentiles should come in, as it is Rom. 11. ver. 12.25. Or secondly, I may say (as you yourself determine of the union betwixt the two people in your answer to my next words) that the union the Apostle here speaks of, is not to be understood of an actual union betwixt the Jews and Gentiles then living: but of an actual union betwixt the Church of the Gentiles then begun under the New Testament, and the Church of the Jews formerly gathered under the Old Testament, (both which were to make one new man, that is, that one glorified Assembly and mystical body of Saints which shall come with Christ their head at his next appearing. Whereas the union which we treat of, and which is foreshowed by the preceding Prophecies, is to be of all Nations on earth in one visible Church. And thirdly as I say not, that all the Jews, but all the Tribes were concluded in unbelief, so I deny not that the first fruits of the Jews under the Gospel are joined unto the Church of the Gentiles; but I deny that this is such an uniting of the Jews and Gentiles as the preceding Prophecies do reveal, or that it is any more an uniting of them into one Church, than the calling of the believing Gentiles before Christ's coming, was an uniting of the Jews and Gentiles into one Church, and therefore I thus retort your following Argument against yourself. Who will deny, that the believing Gentiles living amongst the Jews before Christ's coming (yea before the foresaid Prophet's days) were members of the same body and Church universal, whereof Abraham, Jacob, David and others, were members also? then therefore (by this Argument) even then the Jews and Gentiles were one fold.   

Israel's Redemption. And as for those which were converted at the first preaching of the Gospel, and at other times since, they are but the first fruits, and root (as I may say) of the branches, and lump, which shall follow after them by a general conversion: and therefore the calling of these can no more be accounted a conversion of the jews, than the calling of those Gentiles which were gathered to the Church before Christ's nativity can be taken for the conversion of the Gentiles; who were (as time hath shown us) but the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the forerunners and pledge as it were of all those Nations, which were a long time after converted, by the ministry of the Apostles and their successors.  
Mr. Petrie's Answer. These who were converted at the preaching of the Gospel, howbeit they may be called the first fruits of the Gospel preached since the incarnation of Christ, yet they cannot be called the first fruits of the sheepfold, seeing the Patriarches are the root and members of the same body of Christ, as they are expressly called, Rom. 11.16. being conferred with ver. 28. They are beloved for the Father's sake. Next, there is a vast difference twixt the calling of the Gentiles under the Old Testament, and the calling of the Jews under the New: for very few Gentiles were converted, even nothing in comparison of the converted Jews; and albeit not so many 1000 have been converted as may be converted, yet that is no impediment of the union twixt the two people, which consists in the union of the Church under the Old and New Testament, even albeit never a Jew were converted.  
Reply.  
In the first words of this answer, you say with me that the Jews which were converted at the preaching of the Gospel, may be called the first fruits of the Gospel: but whereas you add [yet they cannot be call d the first fruits of the sheepfold:] you speak of your own; howbeit in such a manner, as if I had affirmed, that they were the first fruits both of the Gospel, and Sheepfold; (which had been a mere contradiction.) You say next, [that there is a vast difference betwixt the calling of the Gentiles under the Old Testament, and the calling of the Jews under the new: because the Gentiles then converted, were very few, even nothing in comparison of the converted Jews since the Gospel.] And suppose the Jews were more, yet seeing no one Tribe of the Jews hath been converted since the incarnation of Christ, as no one Nation of the Gentiles was before the incarnation, why should these first fruits of the Jews (though more) be taken for the conversion of the Jews, rather than those first fruits of the Gentiles (though fewer) be taken for the conversion of the Gentiles? But yet it is but supposed by me, and but said by you, that the Jews converted under the Gospel, are more than the Gentiles converted under the Law were. For most of the Jews converted under the Gospel are mentioned in the Acts, and besides the many Gentiles, that became Proselytes in the flourishing and powerful estate of the Jews, we read Hester the 8. ver. 17. that in the very time of their captivity, many of the people of the Land did Judaize (as the original hath it) that is, did turn to the Jews Religion: and these [many] must needs be a great multitude, seeing the Land which Ahasuerus reigned over, was divided into an hundred and seven and twenty Provinces, in all which the Jews inhabited, as the Letters sent into these Provinces, by Haman for their destruction, and by Mordecai for their deliverance do witness: and it is not unlikely, that as in all these Provinces the fear of the Jews fell upon them, so in all these Provinces some were converted unto them. And in the very last days of the Jewish Church, the multitude which came together to hear the Apostles speak with other tongues, were partly Jew's, and partly Proselytes, Acts 2.10. And therefore doubtless the number of the converted Gentiles before Christ's coming doth not come so much short of the number of the Jews converted since Christ's coming as you pretend: yea for aught that you or any man else can tell, they do not only equal but exceed the number of these Jews. And lastly, in saying [that the union of the two people, of the Jews and Gentiles, consists in the union of the Church under the Old and New Testament;] You do herein grant, first, that the Church under the New Testament, is the Church of the Gentiles; and so not of the Jews and Gentiles both, as it should be, if it did proportionably consist of the Jews and Gentiles. And secondly, you do herein grant, that the Apostles words, Ephes. 2. ver. 11. etc. are meant of this union: for you cannot conceive, [that the union betwixt the two people consists in the union of the Church under the Old and New Testament:] unless you do conceive withal, that the places which speak of their union are so to be understood. And thirdly, you do herein contradict the preceding prophecies (which you grant to foreshow the same uniting of the two people) for these Prophecies do plainly declare the uniting of the whole Nation of the Jews with all the Nations of the Gentiles on the earth: and not the uniting of Gentiles under the Gospel with Jews under the Law; not the uniting I say, of one part of Christ's mystical body the Church then in heaven, with another part thereof newly called to the Faith on earth.   

Israel's Redemption. And besides, how the bringing of the Jews out of all Nations upon horses, and in Litters, and in Charrets, and upon mules, and upon men's shoulders, can bear any other but a literal sense; or how the veil that is spread over all Nations, can now be said to be destroyed, when as so many of them run a whoring after their own inventions, I cannot conceive. Yea, Even unto this day, saith St. Paul of the Jews in his time, when Moses is read, the veil is upon their heart. Nevertheless, when it shall return unto the Lord, the veil shall be taken away. 2 Cor. 3. ver. 15. and 16. But we see not yet Israel returned (yea we see it fallen into more gross ignorance and superstition) and therefore the veil is not yet taken away, and consequently is not yet destroyed from all Nations.  
Mr. Petrie's Answer. Whether he cannot or will not conceive it may be doubted: many 1000 have conceived both those: he gives no reason of his doubting in the former; and the cause of his doubting in the other is naught: for albeit the veil be not taken away from all the Jews, and from all of all the Nations (in which sense it shall never be taken away, seeing the Church on earth is always a mixed company) yet certainly it is taken away from the Jews and all the Nations, to wit, so many of them, as turn to the Lord, which are so many as the Stars in heaven, that is, innumerable to men. For the grace of God that brings salvation hath appeared unto all men, Tit. 2.11. And God who hath commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ: so writes a Jew unto the Gentiles, 2 Cor. 4.6.  
Reply.  
The reason of my doubting in the former passage, is because neither you, nor any other can give a reason sufficient to prove, that the bringing of the Jews for an offering unto the Lord out of all Nations, upon horses, and in Litters, and in Charrets, and upon mules, and upon swift beasts, etc. to his mountain at Jerusalem, is not to be taken in a proper sense for the best reason you can show, is (as it seems) that many thousands have conceived these words in another sense, which is as good a reason to prove that other sense to be the true sense of them, as it is to say; that Mahomet was no false Prophet, because many millions have and do erroneously conceive him to be a true Prophet. And why did you not afford us a sight of that other sense, which so many 1000 have taken these words in: and of the important reasons, that moved them so to do? seeing you confess page 10. that the Scripture is properly to be taken, unless the proper sense be dissonant from the scope of the text, or contrary to the analogy of Faith, or honesty of manners: neither of which hath been proved of the proper sense of these words; nor of any of the Prophecies upon which you strive so much to impose a figurative sense. And as you have not brought a reason to remove my doubting in this former passage: so you have not proved, the reason of my doubting in the other, to be naught. For in saying, [that albeit the veil be not taken away from all the Jews, and from all of all the Nations (in which sense it shall never be taken away, etc.) yet certainly it is taken away from the Jews, and from all Nations, to wit, so many of them as turn to the Lord, etc.] In saying thus, you say nothing to the purpose: for was it not thus when the Prophet spoke these words? was not the veil then taken away from as many of the Jews, and of other Nations, as were then turned unto the Lord? And when St. Paul said, Even unto this day, when Moses is read, the veil is upon their heart, nevertheless when it shall return unto the Lord, the veil shall be taken away: were there not then more Jews converted to the Christian Faith, then have been ever since? and yet the Apostle saith, that the veil was then upon their hearts, and speaks of the removing of it from them, as of a thing to be done, and not then done; although those were then converted which God had appointed to be then converted. And therefore the Apostles words are to be understood of the removing of the veil from all the Jews, and not from some only. And the Prophet saith likewise, that God will destroy the Covering cast over all people, and the veil that is spread over all Nations; which cannot be fulfilled when only a part of the veil is destroyed, as you understand it: but shall be, when the whole veil is destroyed. And that it shall be wholly destroyed, the Prophecy of Isaiah, chap. 2. v. 2, 3. which shows, that all Nations shall go up to the mountain of the Lords house, to be taught in his ways; and the same Prophet's words, ch. 11. v. 9 for the earth shall be full of the knowledge of the Lord, as the waters cover the Sea. And the Prophecies which show that all Nations shall go up to Jerusalem to worship, do with the preceding Prophecy jointly testify: and therefore this first clause of your parenthesis doth flatly deny, what God doth frequently affirm. And the Scripture which you have alleged, is used only as a daring glass to dazzle the eyes of the heedless or unlearned Reader, for that of Tit. chap. 2. ver. 11. hath relation to the several ages, Sexes, and conditions of men, as the preceding verses do show: so that [to all men] there, is no more than to all sorts of men, young, and old, male and female, Master and servant. And yet it might he true too, that the grace of God that bringeth salvation, had then appeared unto all Nations, in regard of the report and publishing of it amongst them; as St. Paul saith, Rom. 10. ver. 18. although not in regard of any effectual participation of it by them. And as for that text, in the 2 Cor. chap. 4. ver. 6. what doth it show, but that God had revealed unto the Apostle and his Assistants, what they preached unto others; to wit, the knowledge of the glory of God, in the face of Jesus Christ? and Quid hoe ad Rhombum, what can you conclude from hence?   

Israel's Redemption. Again, I know no reason, why we should give more credit to the metaphorical interpretation of these Prophecies, then to the figurative exposition which some presume to put upon those word● in the 12. of Zechariah, at the 10. ver. although St. John in his 19 chap. at the 37. ver. hath alleged them as the only 
k Joh. 12. v. 39  cause that our Saviour's side was pierced: of which fact doubtless there had been no necessity, if the Prophecy were not to be understood in a literal sense; and to say with others, that it was thus fulfilled in the Disciples, who beheld our Saviour's sufferings, is not only to rob the Prophecy of its right end, but also to make the Disciples guilty of their Master's death: for the text saith expressly, They shall look upon me whom they have 
l Psal. 2●. v. 16. etc.  pierced. Where also it follows, And they shall 
m Mat. 24. v. 30.  mourn for him, as one that mourneth for his only Son, and shall be in bitterness for him, as one that is in bitterness for his first borne. In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon, in the valley of Megiddon. But who can at the same time earnestly bewail that man's death, whose punishment they themselves do not only procure, but scoff at? as all that murdered Christ, did at his.  
Mr. Petrie's Answer. 1. He useth, here rhetorical terms, but certainly it cannot be conceived by his words, whether he takes them properly, or improperly: but we give no other interpretation of the Prophecies than be literal, that is, chief intended as he confesseth, page 37.  
2. The Evangelist shows that Prophecy of Zechariah to be properly fulfilled in that part, that the sides of our Saviour were pierced, and no Interpreter saith, that the rest of that Prophecy was fulfilled at that instant; but we may justly think, that many of them who consented unto his death did mourn for that their fault; seeing our Saviour prayed unto his Father to forgive them, Luke 23.34. and the same Evangelist beareth witness, that they who had crucified him, were at the preaching of Peter pricked in their hearts, Acts 2.23.37. whereby we conceive that that Prophecy was not fulfilled in the Disciples, neither in respect of the piercing his sides, nor of looking to him at that time, (for they all fled away, except John) but in the Jews, who indeed by wicked hands did crucify him, and looked upon him, and afterwards did mourn for him, as one who mourneth for his only Son: and the mourning was great, when 3000. were together pricked in their hearts. Now consider whether this exposition be more consonant unto these words of the Prophet, or that other, whereby it is alleged, that all the Jews who did not see him pierced, shall after so many hundred years mourn for their Father's cruel and malicious contrivance: the former is fulfilled in the same persons within the space of seven or eight weeks; and the other is not of the same persons, neither within the space of 1600. years, if at any time it shall be verified.  
Reply.  
1. This is the second time that you cavil at my using of the word literal, for proper, although I herein speak but as Divines commonly speak, out of whom it were easy to fill up many pages with instances for the confirmation of this sense of the word. For what is the meaning of it in this Question, An dogmata fidei ex solo Scripturae sensu literali, non autem mystico, figurato & parabolico stabilienda sint? thus it is proposed by S●agmannus: and by Brochmand thus, An dogmata fidei e solo sensu literali, non autem mystico stabiliri commodè atque tu●ò possint? and in the abridgement of the substance of Religion set forth by Amandus Polanus, page 127. concerning typical Oracles, are these words. Of the first sort are they which are understood of both of them, that is, the type and the substance together, and are to be taken properly, or as they use to speak, literally, as Ex. 12.45. Ye shall not break a bone of it. And now who hath showed himself the novice? have I, in following Divines in the use of this word? or you in carping at me for it? And whereas you boast [that you give no other interpretation of the Prophecies, then be chief intended,] it were well if you did not: but surely you cannot prove your mystical sense to be the sense chief intended: neither do I say that it is, in telling you, that Interpreters do chief expound the preceding Prophecies of the joining together of the Jews and Gentiles into one Church: for as I grant that they do rightly conceive of the subject of these Prophecies, in affirming that they concern the uniting of the two people; so I allow not of the application of this union to the time of the substituted Gentiles calling, by their mystical interpretations of them.  
2. That the Evangelist allegeth this Prophecy of Zech. as then fulfilled, only touching the piercing of our Saviour's side, I willingly grant; and as the rest of the Prophecy was not at that time fulfilled, so that it hath not been since fulfilled, I do also affirm. And yet if you look into Cornelius à Lapide you shall find, that some have said it was then wholly fulfilled in the Disciples: of whom there were more present then St. John, as St. John himself records; I say more of the Disciples, if no other of the twelve, and therefore it is false, that our Saviour was not beheld by the Disciples. But as I say, that this exposition is quite contrary to the evidence of the Prophecy, which speaks of the piercing of Christ by his enemies, and not by his friends; so I say too, that your expounding of it as fulfilled by the jews that were pricked in their hearts at Peter's preaching, Acts 2. ver. 23.37. is not so consonant to the words of the Prophet, as you imagine. For albeit that many, if not most, of these jews were consenting to his death, and upon their conversion were sorry for their sin; yet the occasion of all this sorrow was St. Peter's preaching, was the hearing I say, of what they had done, and not the beholding of their pierced Saviour, which the Prophet mentions as the only occasion of their sorrow by whose mourning this Prophecy is to be fulfilled. And our Saviour himself also hath foretold, Matth. 24. at the 30. ver. that this mourning is to be fulfilled at his next appearing, his words are, Then shall appear the sign of the Son of man in Heaven, and then shall all the Tribes of the earth mourn, and they shall see the Son of man coming in the 
n Act. 1. v. 11.  clouds of Heaven with power and great glory. Whom then shall we believe, our Saviour and the Prophet? or you? For what though the jews which shall mourn for him so long after his suffering did not in their own persons, either pierce, or see him pierced? yet as Levi is said to pay tithes in the loins of his Father Abraham, so these are said to have done what their Fathers did? and Mr. Brightman in his exposition of the 7. ver. of the first chap. of the Rev. understands that too of the accomplishment of these words of Zech. which he expounds almost in the same terms as I have done, pag. 16. 17. of his Rev. of the Apocalypse.   

Israel's Redemption. And what comparison is there, betwixt the grief of a few fearful and scattered Disciples, for a day or two; and the solemn mourning of all judah and Jerusalem, and that to every Family apart and their wives apart? As therefore this Prophecy doth concern the Jews only, and chief the Tribes that crucified their Saviour: so doubtless it shall then receive its accomplishment, when God at their general conversion, shall pour upon them the Spirit of grace and supplications, 
Zech. 12. v. 10.  that so they may at once obtain the forgiveness of their sins; and thus lament their forefathers malicious and cruel contrivance, and their own hereditary and wilful approbation of the death of Christ; who shall then descend unto them, to restore their Kingdom, and to reign over all the earth, as it is in the 14. chap. of the same Prophet at the 5. and 9 ver. etc.  
Mr. Petrie's Answer. It is said, ver. 11. There shall be a great mourning in Jerusalem, and ver. 12. and the Land shall mourn, every Family apart, etc. whereby is intimated a distinction of the mourning in respect of place: and as they did mourn at Jerusalem publicly, so we may easily conceive that these who had resorted at these public Feasts unto Jerusalem, did likewise mourn apart after their returning, and were not contented with one day's mourning (all facts that are credible are not written;) And therefore this Prophecy doth concern the Jews (but not only; seeing even the Gentiles may be said to have pierced his sides by their sins meritoriously, and to look on him by faith, and mourn for their guiltiness, etc.) and chief the persons that crucified their Saviour: So doubtless it is great impudence to affirm, that the same Prophet chap. 14.5. and 9 ver. saith Christ shall descend unto the Jews to restore their Kingdom, for there is not one word of restoring, nor of the Jews Kingdom in these two verses.  
Reply.  
As in the preceding answer you have applied the accomplishment of Zech. words, ch. 12. ver. 10. to the Jews converted by St. Peter's first Sermon: so in this you endeavour to parallel their mourning, with the great and solemn mourning so largely expressed in the following verses of the same Prophecy. For it is said ver. the 11. There shall be a great mourning in Jerusalem, etc. and ver. 12. The Land shall mourn, every Family apart, etc. [whereby is intimated (say you) a distinction of the mourning in respect of place: and as they did mourn at Jerusalem publicly, so we may easily conceive, that these who had resorted at these public Feasts unto Jerusalem did likewise mourn apart after their returning— (all facts that are very credible are not written.) And therefore on the contrary you have written here what is not credible. For is it credible that the mourning of 3000. is any way comparable to the solemn and universal mourning of all Judah and Jerusalem for Josiah, 2 Chron. 35. ver. 24, 25. to which the mourning in this Prophecy is compared? Or is it credible that any of these Jews who resorted unto Jerusalem out of so many Countries as are rehearsed, Acts 2. ver. 9, 10, 11. were of the Families of David and Nathan, when as the Tribe of Judah what not then carried into captivity by the Romans? And if they mourned after their return into their several Countries, into Mesopotamia, Cappadocia, Pontus, and Asia, etc. this was out of the Land, whereas the mourning the Prophet foreshows is to be fulfilled only in Lerusalem, and in the land of judea, and it is to be observed by men and their wives apart, and what circumstance is there in the 2. chap. of the Acts from which you can gather, that any of the 3000. you speak of, were women? yea it is to be observed by all the Families of the Jews that remain, that is, that are living at the accomplishment of this Prophecy, and therefore the repentance of these 3000. could not possibly be the mourning here spoken of by the Prophet. You say next [that this Prophecit doth concern the Jews, and chief the persons that crucified their Saviour, but not only, seeing even the Gentiles, etc. And did you not tell us even now, [that you give no other interpretation of the Prophecies than is chief intended?] How then can you say here, that this Prophecy is chief meant of the Jews in a proper sense; and yet meant also of the Gentiles in a figurative sense? is not this to give another sense besides that which is chief intended? and do you think that both these senses are intended? if so, how shall we know certainly which is chief intended? Surely to affirm that the Holy Ghost doth intent a double sense in these Prophecies, is no small error; seeing it makes God to have, as it were a heart and a heart; to be I say, as a double dealer, who speaks one thing and means another: and shall we conceit thus of God? God forbidden. Yea, let God be true and every man a liar: as truth then is but one, so doubtless there can be but one true sense of any place in the Scripture, but one sense intended by God; and therefore to make the Scripture Janus-like to look two ways, is from man and not from God, and it is the readiest way that I know to foment division amongst men. But there is yet the heaviest charge behind, for [it is great impudence, you say, to affirm that Zech. chap. 14. ver. 5. and 9 saith Christ shall descend unto the Jews to restore their Kingdom, for there is not one word of restoring or of the Jews Kingdom in these two verses.] And yet his descending and reigning over all the earth is expressly foretold in these two verses, and shall he come to be King over all the earth, and yet not restore the Kingdom of the jews? what City then shall be the royal City of this great King, if not Jerusalem, whose extraordinary restauration is promised in the verses immediately following, and to which all the Nations shall go up to worship, as the latter part of the chapter doth foreshow? And what people shall be the choicest subjects of this great King, if not the Saints that shall come with him, and the jews (his brethren according to the flesh) whom he shall then deliver from their enemies, as the judgement revealed in the 12, 13, 14, and 15. verses doth declare? Certainly you must needs grant, that the Prophet hath here foretold the restoring of the jews (though he useth not these very words, which I say not) unless you will deny that the 9 verse is meant of our Saviour's reigning on earth as man, and how can you do this, when as the Prophet saith plainly, that our Saviour shall be King over all the earth after his descending to the earth, and not while he is in Heaven? Thus than the great impudence of my innocent assertion, is nothing but the graceless imprudence of your choleric accusation: and this one Prophecy which first shows our Saviour's coming with all the Saints, and then his reigning over all the earth, doth infallibly prove all your answers to the other part of the Treatise, to be (as the answers to this) but mere shifts, and evasions.    

Israel's Redemption. CHAP. FOUR  
Of the restoring of the whole Creation to its original perfection.  

ANd thus much of the felicity of that remnant of the Nations which shall outlive the rest at the Jews return. Now a word or two of the alteration of the sensitive and senseless creatures at that time. The wolf, saith Isaiah in his 11. chap. at the 6. ver. shall dwell with the Lamb, and the Leopard shall lie down with the Kid: and the calf, and the young Lion and the fatling together, and a little child shall leadt hem. And the Cow and the Bear shall feed, their young ones shall lie down together; and the Lion shall eat 
o Gen. 1.30. ch. 6.20, 21.  straw like the Ox. And the sucking child shall play on the hole of the aspe, and the weaned child shall put his hand on the Cockatrice den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be 
p Hab. 2.14.  full of the knowledge of the Lord, as the waters cover the sea. And in the 65. chap. at the 25. ver. The wolf and the Lamb shall feed together, and the lion shall eat straw like the bullock: and 
q Gen. 3.14.  dust shall be the serpent's meat, they shall not hurt, nor destroy in all my holy mountain, saith the Lord. Where we may observe against such as understand by these expressions, the effects of preaching on the hearts of cruel minded men; that they are a part of those prophecies, which concern the Jews deliverance, and therefore can have no relation to the calling of the Gentiles.  
Mr Petrie's Answer. As we have nothing as yet of the felicity of the Nations at that imagined time; so these ensuing prophecies make nothing to that purpose, for in Isa. 11.10. immediately after the forecited words it is said, In that day there shall be a root of jesse, which shall stand up for an ensign of the people: to it shall the Gentiles seek, etc. Mark 1. he saith, In that day: so he conjoineth the preceding and following things into the same time. 2 He speaks expressly of the calling of the Gentiles, as it is also cited Rom. 15.12.3. In the words preceding ver. 1. he speaks of the first coming. of Christ; A rod shall come forth out of the stem of jesse, and a branch shall grow out of his roots. 4. In the words following that testimony, he speaks of the calling of the Jews and Gentiles together, as was exponed before. And therefore this prophecy concerneth not the Jewish Monarchy, and these words may be better exponed allegorically then properly.  
Reply.  
As it is very untrue that you have had nothing from us of the felicity of the Nations in the day of the Jews deliverance, for we have brought you many unaccomplished prophecies out of God's word to confirm it; so it is very true, that the reader hath had nothing from you of this felicity, seeing you have wholly concealed from him those prophecies in which it is revealed. And these ensuing prophecies do speak of the restauration of the creatures both sensible and insensible at that time, for which purpose they were alleged, and not to show the felicity of the Nations; which yet may well be gathered from the large mercy which God keeps in store even for the dumb and insensible creatures in that Day; in that day, I say, so frequently foretold by God, and not falsely imagined by us. But to prove that these prophecies do not concern the restoring of the sensible creatures to their primitive innocency at the redemption of the jews, you bring four raw and trifling reasons. For reciting the 10. verse, In that day there shall be a root of jesse, which shall stand for an ensign of the people, to him shall the Gentiles seek. You bid us, [Mark first, that he saith in that day, so he conjoins the preceding and following things to the same time.] And we say that the restoring of these creatures to their original perfection; the coming in of the fullness of the Gentiles; and the redemption of the jews are all to be performed in that day. [Secondly (you say) that he speaks expressly of the calling of the Gentiles, as it is cited Rom. 15.12.] And we say, that as some Nations of the Gentiles were for long ago called to the knowledge and obedience of the Gospel; so at our Saviour's next appearing, all other Nations of the Gentiles shall be called unto it. [Thirdly, you say, that in the 1. ver. he speaks of the first coming of Christ, A rod shall come forth out of the stem of jesse, and a branch shall grow out of his roots.] And this we say too, and yet we say with all, that as the four verses immediately following may as well, if not rather, be understood of his actions at his second coming, then at his first: so all that follows in the 6, 7, 8, 9, 10.12, 13. ver. etc. is to be fulfilled only at his second coming, which the first part of the 10. ver. speaks of. And you may not think it strange, that both the first and second coming of our Saviour are revealed in the same chap. whenas we find them elsewhere revealed within the compass of two or three verses, as Isa. 9.6, 7. and chap. 52.13, 14, 15. and in other prophecies. Yea you do seem to me to acknowledge it, in that you forsake the 10. verse (cut of which you gather your two former observations, and) in which the root of Jesse is expressly mentioned, and fall bacl to the first verse, as the only place in this chap. that shows the first coming of our Saviour. And [fourthly, you say, that in the words following that testimony, he speaks of the calling of the Jews and Gentiles together, as was exponed before.] And we have before shown this exposition to be notoriously false: and that from the 11. ver. to the end of the chap. nought but the wonderful redemption of the Jews is foretold. As than you have not yet disproved the proper sense of these prophecies; so doubtless you cannot fit them with an allegorical paraphrase. For first, as here are many several kinds of beasts mentioned, so you must find out as many several degrees, or dispositions of men to expound them by. And secondly, seeing in an allegorical sense these prophecies are applied to the conversion of men, you must tell us, why after their conversion some are called, Wolves, Leopards, Lions, Bears, and Cockatrices: and others, Lambs, Kids, calves and oxen. I say after their conversion, for these names they are distinguished by, when they are said, to lie down together, and to feed together, and to do no hurt. And thirdly, you must give us the meaning of these phrases. The sucking child shall play on the hole of the aspe, and the weaned child shall put his hand on the cockatrice den. The Lion shall eat straw like the Ox. And dust shall be the Serpent's meat. And fourthly, seeing here is mention, not only of irrational creatures, but of rational also; of mankind, as well as of beaster, you must tell us first what Converts are alluded unto under the names of these several sorts of beasts, and what Converts are meant by the little child, the sucking child, and the weaned child: and secondly, why the names of these beasts are not to be taken properly for the beasts themselves, whenas the things here rehearsed do so well agree with them, and they are plainly distinguished from mankind too. And unless you can give us reasonable satisfaction in all this, you do but vainly say, [that these words may be better exponed allegorically, then properly.] Yea the proper sense of these Prophecies is further confirmed by the food which God created for every beast of the earth, and every fowl of the air, and every thing that creepeth on the earth to live by, to wit, the green herb, Gen. 1. ver. 30. and by restraint of the wild beasts and fowls, both from their ravenous disposition and feeding, the whole time of their being in the Ark: for seeing Noah was to provide food for them as well as for himself and his Family, Gen. 6. ver. 21. it must needs be granted, that as the Wolf, the Lamb, and the Leopard; the cow, the Lion and the Bear etc. did then lie down together, so they did feed together too: and that the Lion did eat straw, (or hay) like the Ox: this, I say, must needs be granted, unless we can imagine that Noah did take in flesh into the Ark for the ravenous creatures to live by at that time.   

Israel's Redemption. And besides, is there no hurt nor destruction in all the Christian world, that we should thus flatter ourselves with such vain fancies? or rather when was there none? or where is, the Nation shall I say, or the City, yea the village amongst us, where cruelty is not practised, where such mischiefs are not to be found, as can scarcely be parallelled in the Commonwealths of the most barbarous heathen? And as for those words, for the Earth shall be full of the knowledge of the Lord, which seem to have been the occasion of the former interpretation, in my conceit, they imply but this, that therefore God will restore to these creatures their primitive obedience, and cause them to be no more offensive to his people; because he hath determined to make himself at that time so well known over all the earth, that his people shall no more offend him, and so the fear of God shall at once be put again into the hearts of men; and the fear of men into the hearts of the creatures: for the enmity of the creatures, is but the issue of man's sin, and therefore when God shall pardon the house of Jacob, and cleanse them from all their iniquities (as hath been said) the sins of men which are the cause, and the curse of the creatures, which is the effect, shall departed together.  
Mr. Petrie's Answer. 1. Albeit this Author will not give glory unto God in fulfilling his promises, yet we see, that others are not so ingrate: as Act. 9.31. Then had the Church's rest throughout all Judea, and Galile● and Samaria: and in other times we find, that the Christians had their haltionian days twixt these ten great persecutions, and afterwards in the days of Christian Emperors and godly Kings.  
2. Neither do the Prophets, or Revelation speaking of these times say, There shall never be hurt nor shall ever any man destroy one another: but rather the property of the Church in this world is to be militant, and nevertheless Wolves and Lions forsake their cruelty in the person of many converts, and therefore these byberbolicall complaints might well been spared.  
3. It doth puzzle the Author, that Esay saith, chap. 11.9. For the earth shall be full of the knowledge of the Lord, and therefore fancieth a private conceit for exponing these words, of which he gives no reason: but we have given sufficient reasons for the allegorical interpretation, which is confirmed by these words, to wit, that the abundance of the knowledge of the Lord is the cause, why wicked men leave their wickedneffe, and adjoin themselves unto the meek of the earth: as our Saviour saith, Matth. 10.16. I will send you as sheep among Wolves. Of whom certainly many became sheep of Christ's fold, which is a more proper effect of knowledge, than the changing of beasts affections.  
Reply.  
1. We think that God is best pleased with us, and most glorified by us, when we confess the truth, albeit against ourselves: and therefore as we are not so ingrate to deny, that God hath given particular Church's rest, not only from foreign enemies but homebred also; not only from heathenish persecutors, but from heretical too; so we are not so ungodly to deny our own unrighteousness, and unthankfulness towards God notwithstanding such mercy conferred upon us. For even when these Churches have had such rest, then have they provoked God afresh, by more than heathenish impieties and oppressions; so that rest from persecution hath been the very seedtime in which the tares of all impiety and injustice, of all manner of misgovernment and misbelief have been sowed afresh amongst us; and the springtide, in which that oursed and numerous brood of the flesh, which St. Paul reckons up, Gal. 5. ver. 19 etc. hath been manifest in us: as adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, strife, seditions, Heresies, envyings, murders, drunkenness, revile, covetousness, and such like: For it was in the time of Israel's rest, that the faithful City became an harlot, and full of murderers, that her Princes grew rebellious, and companions of thiefs, that every one of them loved gifts, and followed after rewards: that they judged not the fatherless, nor the cause of the widow: that they joined house to house, and field to field, till there was no place: that God looked for Judgement, but behold oppression; and for righteousness, but behold a cry: that the Harp, and the Viol, and the Tabret and Pipe, and wine were in their Feasts, but they regarded not the work of the Lord, nor the operation of his hands, Esa. the 1. and 5. chapter 8. And have Christians made any better use of their rest from persecution and destruction? surely no. For it was in the very infancy of the Church, that Ephesus was threatened for leaving her first love; Pergamos for the Doctrine of Balaam, and the Doctrine of the Nicholaitans: Thyatira for suffering Jezabel to seduce the servants of God to commit fornication, and to eate things offered to Idols: Sardis for that her works were not found perfect before God, that is, to proceed from a sincere heart and an upright affection; and Laodicea for her lukewarmness in Religion, Rev. the 2. and 3. chapter. And seeing it was thus in the first and best age of the Christian Church, how bad, think you, hath it been since? surely the same Apostle will tell you, chap. 9 ver. 20, 21. And the rest of the men that were not killed by these plagues, yet repent not of the works of their hands, that they should not worship Devils, and Idols of gold, and silver, and brass, and stone, and wood, which neither can see, nor hear, nor walk: neither repent they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. And 'tis this great wickedness of Christians themselves, 'tis their envying at, their contention with, and their defrauding of each other; 'tis the mischief they devise against, and the hurt they daily do one to another, that I have spoken of; and not of the hurt they receive from others; not of suffering by their heathenish neighbours before the whole Empire became Christian, or by heathenish Nations since that time; and therefore in this part of your answer you have quite mistook the mark, and brought a record of some particular Church's rest from suffering, instead of their rest from sinning.  
2. In the next you give but a false fire; for we are discoursing of what doth inevitably follow from these Prophecies according to the allegorical interpretation of them: and therefore if the Rev. or the Prophets do speak otherwise of the times, to which you refer these Prophecies, than these Prophecies do; it is an undeniable evidence against you; that either the allegorical sense is not the true sense of them; or that these Prophecies are not to be accomplished in the time to which you apply them: as indeed they are not: for they shall not hurt nor destroy in all my holy mountain, saith the Lord, which words do infallibly show, that the innocence of the creatures whom this is spoken of, shall be such, as cannot possibly consist with the many mischievous (that I say not unnatural) actions of Christians amongst themselves: but may very well be fulfilled in the general agreement and gentleness of the dumb creatures at the appearing of our Lord Jesus; at which time it is, that these Prophecies which reveal the Jews pro●ritie in their own land, and those which reveal the joynt-embracement of the truth by all Jews and Gentiles, and these which reveal the reducement of the dumb and insensible creatures to their original perfection, are all to be accornplished; and therefore although it be the property of the Church to be militant in this world, that is, until the appearing of Christ; yet in that new world she shall be triumphant; she shall be rid of all her adversaries, of all her disturbers, as is plentifully declared by the Prophets, and implied in the first part of the 20. chap. of the Rev. But whereas you have alleged these words, as a reason to prove, that there shall be always hurt done by Christians in this world (for these you say are the beasts of whom these Prophecies are to be understood) certainly you are much mistaken in this argument; for it will not follow, that Christians must needs be hurtful to themselves, because [it is the property of the Church to be militant in this world,] that is, till our Saviour's coming to receive hurt from others. And yet though we deny your Argument, we deny not what you would infer from it, to wit, that Christians are hurtful to each other; yea we say (and that without an hyperbole) that they are so hurtful, that even for this very cause these Prophecies cannot not be understood of them. For we dare not with you first to make them contradict other Scripture by wresting of them to a false sense, and then to uphold our error by a flat denial of that which God hath spoken in them: by affirming I say, that these words, they shall not hurt nor destroy in all, my mountain, are thus to be understood, they shall hurt and destroy in all my holy mountain. Yea, we hold it much safer to deny the allegorical sense of them, and so their present accomplishment withal (neither of which any other Scripture, or any circumstance in these Prophecies doth enforce) then to deny what God hath so plainly revealed in them.  
3. And yet you go on like a Conqueror, and bear the Reader in hand [that the words in the 9 ver. for the earth shall be full of the knowledge of the Lord, do puzzle the Author, and that therefore he fancieth a private conceit for expounding these words, of which he gives no reason.] But surely it doth not puzzle the Author so much, as to make him contradict any thing that God doth say; as you have done to justify the allegorical interpretation of these Prophecies; and therefore it is evident, that your exposition is the private conceit, seeing it crosseth the text, and not mine, which though you accuse, you could not show to be contrary unto the text. Yea, the reason which I have given for it (for you wilfully belie me, in saying, I have given none) is not only very agreeable unto the proper sense of these Prophecies, but to reason itself: for what could more illustrate the wisdom, Justice, and mercy of God in the restauration of these creatures, then to ordain, that man, the creature whose disobedience had been the occasion of subjecting all other inferior creatures unto vanity, should again by his obedience (springing from the abundant knowledge of his maker) become the occasion of delivering them from this bondage of corruption? and therefore though it be true, that the saving knowledge of the Gospel hath made and doth still make wicked men to leave their wickedness; yet it is not true that the calling of men out of the state of nature into the state of grace is foretold in these Prophecies, and the words of our Saviour, I send you as sheep amongst Wolves, Matth. 10. ver. 16. are flat against you, for they are meant of the most obstinate enemies of the Gospel: they are meant, I say, not of such as should become sheep, but of such as should kill the sheep, and use their utmost endeavour to keep all others out of the sheepfold: as the verses following do declare, and interpreters acknowledge: and albeit there hath been now and then one such Wolf as St. Paul was, that of a savage persecutor, hath become a pious Saint, yet besides all these Wolves, that have still kept their own hue and habit (and besides those who being bred up in the Church, have still retained their innocent garments) there have been many, who being without the Church, have exchanged their habit for sheep's clothing for no other end, but to have the benefit of the Sheep's pasture, and the better opportunity to destroy the sheep, and to destroy the more sheep. And besides, although the word [Wolves] doth in the saying of our Saviour, signify men, yet it follows not from hence, that it is so to be understood in these Prophecies: for it must be some circumstance out of the Prophecies themselves that must prove this, and not the allegorical acception of this word in another place. And as I say not, that the change of beasts affections from bad, to better, from evil, to good, is to be the proper effect of any knowledge of God in themselves; so I say, that God hath here revealed, that this change shall as well be the effect of man's pleasing him by obedience, as the change of them from better to worse; from good to evil, was of man's displeasing him by sin.   

Israel's Redemption. As then there can be no sufficient reason alleged for the allegorical interpretation of these Prophecies; so, if we believe God's revelations touching the Jews return, there can be no reason urged to the contrary, that will force us to forsake the literal sense of them. By which sense I am sure, that passage of St. Paul in the 8. chap. of the Rom. at the 21. ver. is so well explained, that the great strife about the signification of the word [Creature] there, may be soon decided, and by which too, the opinion of those, who from that place would make the sensitive creature copartners with us, of that glory which follows the last resurrection, falls to the ground. For is not the exchange of a ravenous disposition for a quiet and peaceable, and the freedom from the abuse of sin, A delivery of the sensitive creature from the bondage of corruption? and the glorious 
i Dan. 7. ver. 21.22.  liberty of the Sons of God, what is it, but the flourishing estate of the Jews (before spoken of) under Christ their Head? who accompanied with all the Saints departed, and then living, shall come and receive dominion; and 
f Dan. 7. ver. 14.27. chap. 2. ver. 44. Rev. 15. v. 4. ch. 20. v. 4.6.  glory, and a Kingdom, that all people, Nations, and Languages may serve him; as you shall hear anon.  
Mr Petrie's Answer. 1. The truth of God needeth not the boulstering of man's devises.  
2. The Apostle is speaking there of the final deliverance of the creature from the bondage of corruption: which is not cleared by that cohabitation of beasts, unless we will be content with a small portion of deliverance, for the general deliverance of the creature: which kind of contentment these Authors will not acknowledge in the accomplishment of the promises, no, not in a fuller measure. The Author collecteth nothing particularly from that text Isa. 65.25. neither is there any word there of the Jewish Monarchy; and seeing it hath the same allegory with that chap. 11. we go forward.  
Reply.  
1. The truth of God, say you, needeth not the houlstering of man's devices. And man's devices, say we, are not a boulstering, but a bereaving; are not an upholding, but a destroying of the truth of God. But what is the device which you have found here? is it not the comparing of one place of Scripture with another, which speaks plainly of the same thing? and is not this warranted by the general approbation of Divines, for a very remarkable rule in the right interpreting of the Scriptures? you cannot deny it. The device then which you speak of, is but a device of yours to make the Reader balk the only light God's word holds out unto him for the true discovery of the Apostles meaning, that so he may stick the closer to that sense, which man's device hath put upon it.  
2. The Apostle saith, the creature itself also shall be delivered from the bondage of corruption, etc. and the Prophet saith, the Wolf shall dwell with the Lamb, and the Leopard shall lie down with the Kid— and the Cow and the Bear shall feed together. Whereby he shows both what these creatures bondage of corruption is, and what their deliverance from it: whereby he shows, I say, that the wild, untamed, and hurtful disposition which these creatures are now subject unto, is their bondage of corruption: and that the re-estating of them into that mild, peaceful, and harmless condition in which they were first created, shall be their deliverance from it. And when shall this be fulfilled? shall it be after the general judgement of the dead mentioned, Rev. 20. ver. 12, & c.? surely no, for then this earth out of which these creatures were made, shall pass away, and be no more found, Revel. 20. ver. 11. then this earth and the works (the creatures) that are therein shall be burnt up, 2 Pet. 3. ver. 10. And we read not of any Stars in the new heaven, or of any beasts on the new earth; yea, besides men and Angels, we read of no more creatures then of a tree of life, and of a river of life in that holy Jerusalem which shall descend from God unto the new earth; the earth with which there shall be no Sea created: and consequently these creatures deliverance is to be fulfilled at the restoring of Judea and Jerusalem, called here by Isaiah, the holy mountain, and chap. 2. the mountain of the Lords house, and the mountain of the Lord. And thus by conferring these two Prophecies of Isaiah and St. Paul, it is manifest, what these creatures deliverance from the bondage of corruption is, touching which you say only [that the Apostle is speaking of the final deliverance of the creature from the bondage of corruption: which is not cleared by that cohabitation of beasts, unless we will be content with a small portion of deliverance for the general deliverance of the creature.] So that you grant, that the cohabitation of the beasts is their deliverance from the bondage of corruption (and consequently, that the foresaid Prophecies in which it is revealed, are properly to be understood, which before you so stoutly denied) but you say withal, that it is [a small portion of the creatures deliverance,] that it is a deliverance but of a part of the creatures: and surely we do not say, that the deliverance of the sensitive creatures is the deliverance of all the creatures; but we say that all the insensitive creatures too shall be restored to their Primitive perfection (and so delivered from the bondage of corruption) when these are, as other Prophecies do foreshow of them. And seeing you acknowledge the Renovation of the creature to be its deliverance, we marvel what you mean in saying that [the Apostle is speaking there of the final deliverance of the creature:] For if you mean by [the final deliverance] a further renovation of it; surely we know but of one renovation of the creature that the Scriptures speak of, and that is to be a perfect renovation of it: but if you mean annihilation and dissolution of it; you hold one more deliverance of the creature than any other Divine doth, to wit, a deliverance by renovation, and a deliverance by abolition, but we deny that the Apostle speaks there of the dissolution of the creature; and that this is called a deliverance of the creature from the bondage of corruption in any place of the Scripture: Yea, we see not how the creatures deliverance from the bondage of corruption, should be a delivering of it into a greater corruption; nor how the creature should rather earnestly expect such a deliverance from the bondage of corruption, by which all the kinds of it shall be destroyed; then desire to continue subject to this bondage, under which all the kinds are preserved. And seeing the creatures bondage of corruption, is the vanity to which it was made subject by reason of man's sin, after its creation; and so cannot be meant of that corruptible condition of the creature in which it was created subject to death and dissolution; it must needs follow, as we conceive, that the creatures dissolution cannot be its deliverance. For such as the bondage is, such must the deliverance be: but the bondage was the alteration which befell it through man's sin: after its creation (which was adventitious to it) and not its corruptibility, which was made natural to it by creation: and consequently the deliverance must be a restauration of it; the deliverance of the sensitive creatures a restauration from their hurtful and untamed disposition to a mild and harmless, and of the insensitive, of the Stars and Heavens from a malignant influence to a favourable, and from a dimmer to a clearer brightness, etc. And whereas you say, [that the Author collecteth nothing particularly from that text, Isaiah 65. ver. 25.] Surely he collects as much from that Prophecy, as from the other; and to this end hath alleged both together, because both do reveal the same thing: but if you want a particular observation from this text, you may take notice that he saith, And dust shall be the Serpent's meat, whereby he shows, that when the Lion shall eat straw like the bullock, when all other beasts and creeping things of the earth, and fowls of the air, shall live by that food which was appointed for them at the creation, Gen. 1. ver. 30. the Serpent only shall feed still on the nourishment of his curse, Gen. 3. ver. 14. as a memorial of his being the instrument of man's fall, and so of subjecting his fellow-creatures into vanity thereby. And how could you say [that there is not any word of the Jewish Monarchy in this Prophecy;] whenas these are the verses immediately foregoing? And I will rejoice in Jerusalem, and joy in my people, and the voice of weeping shall be no more heard in her, nor the voice of crying. There shall be no more there an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old: but the sinner being an hundred years old shall be accursed. They shall build houses and inhabit them, and they shall plant Vineyards, and eat the fruit of them, they shall not build and another inhabit, they shall not plant and another eat: for as the days of a tree, are the days of my people: and mine elect shall long enjoy the work of their hands: they shall not labour in vain, nor bring forth for trouble: for they are the seed of the blessed of the Lord, and their offspring with them: and it shall come to pass, that before they call I will answer: and while they are yet speaking, I will hear. The Wolf and the Lamb shall feed together, etc. What think you of all this? doth it not plainly show the future establishment and prosperity of the Jews in their own Land, as the latter part of the 11. chap. doth their return to it? and are not the dumb creatures as plainly distinguished here from the Jews, as in the 11. chap. from the jews and Gentiles? what then shall we say of you, who have so little care of your credit, and regard of your Conscience, as to deny, [that here is any word of the Jewish Monarchy? surely you have need of such Readers as will swallow all you say with an implicit faith: for if they take the course of the noble Bereans, and search whether it be as you say or not, you will often be found a traitor to the manifest truth of God; a crime doubtless of no low rank, a sin of no light die.   

Israel's Redemption. Another Prophecy touching the renewed estate of the creatures, is to be seen in the 30. chap. of Isa. at the 23. v. Then shall be give the rain of thy seed, that thou shalt sow the ground withal: and bread of the increase of the earth, and it shall be fat and plenteous: In that day shall thy cattle feed in large pastures. The Oxen likewise, and the young Asses that ear the ground, shall eat clean provender, which hath been winnowed with shovel and with the fan, and there shall be upon every high hill, rivers and streams of waters, in the day of the slaughter when the towers fall. Moreover, the light of the Moon shall be as the light of the Sun, and the light of the Sun shall be sevenfold, as the light of seven days, in the Day that the Lord 
t Mal. 3. ver. 17, 18.  bindeth up the breach of his people, and healeth the stroke of their wound. But the great increase of the light of the Sun and Moon here spoken of, is in the 60. chap. at the 19 ver. plainly gainesayed, the words are these. The Sun shall be no more thy light by day, neither for brightness shall the Moon give light unto thee, but the Lord shall be unto thee an everlasting light, and thy God thy glory. Where if it had been said, that the Sun should no more burn them by day, nor the Moon by night, as it is in the 121. Psal. or smite them, as it is in the 49. chap. of Esa. at the 10. ver. I could have sent you for an answer to the fourth chap. of the same Prophet at the 5. ver. The Lord will create upon every dwelling place of Mount Zion, and upon her assemblies a cloud and smoke by day, and the shining of a flaming fire by night, for upon all the glory shall be a defence. And there shall be a Tabernacle for a shadow in the day from the heat, and for a place of refuge, and for covert from storm and from rain. But seeing it is said, The Sun shall be no more thy light by day, these places will be better reconciled, if we acknowledge, that in the 60. chap. there is a mixed rehearsal of those blessings, which are proper only to the heavenly Jerusalem (which as it is, Rev. 21. ver. 23. and chap. 22. ver. 5. hath no need of the Sun, neither of the Moon to shine in it) with those which the Jews shall receive at the restauration of their earthly Jerusalem: for such a mixture of things, which shall in their execution be many generations apart, is very usual in the Prophets.  
Mr. Petrie's Answer Here he shows no Argument for this purpose, but gives a buzz for reconciling the 26. ver. with chap. 60.19. but all this travel might have been saved, if he had considered, that Isa. in chap. 30. hath a particular warning for the Jews in his own time: he speaks not there of any returning of the people, but in the beginning he reproveth them for their confidence in Egypt, and for their contempt of the Word, and in the midst he foretelleth the mercies of God on them, and lastly assureth them of the destruction of their enemies the Assyrians by name: all which were accomplished in his own time, as we may find in chap. 37. and for these causes nothing in that 30. chap. can make for the restauration of the creatures at that imagined Monarchy.  
Reply.  
How, you say, he shows no Argument for his purpose, but gives a buzz for reconciling the 26. ver. with chap. 60. ver. 19 And do you speak this in good earnest? I pray then tell us, when the light of the Moon shall be as the light of the Sun: and when the light of the Sun shall be seven fold, as the light of seven days; if it shall not be fulfilled at the time of our Saviour's reign on earth. For as yet it hath not been thus, and after the last resurrection it cannot be, because then the day and night shall come to an end, as it is Job. 26. ver. 10. because then these Heavens in which the Sun, Moon, and Stars are set shall pass away, shall be no more found, as it is, Rev. 20. ver. 11. and Job. 14. ver. 12. And therefore it must needs be thus at the restoring of the Kingdom to Israel, or as the Prophet here expresseth it, in the Day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound, and so here is not only [a buzz] but such an argument too for our purpose, as you knew better how to avoid, than answer, how to conceal, then to reconcile with your opinion: (and yet if you like not the buzz you speak of, I can give you another buzz, for perhaps that text in the 60. ch. may be thus understood, to wit, that the cloud which chap. 4. the Lord hath promised to create upon every dwelling place of mount Zion, shall both defend it from the heat of the Sun, and be itself a light unto it by day, and that the shining of the flaming fire, which he will create, shall be in stead of the brightness of the Moon unto it by night) But [all my travel in the reconciling of the 26. verse of this chapter, with the 19 ver. of the 60. chap. might have been spared, you say, if I had considered, that Isa. chap. 30. had a particular warning for the Jews in his own time, and so repeating the several heads of the chap. you conclude, all which were accomplished in the Prophets own time, as we may find in chap. 37.] And what do we find● there? do we find that the threatening against the Jews, chap. 30. for their confidence upon Egypt, and their contempt of God's word, was fulfilled in Sennacheribs threatening to come up against Hezekiah? no, but the contrary, that Sennacherib was disappointed of his purpose by Hezekiahs' prayer unto the Lord. Do we find then that the destruction of the Assyrian which is foretold in the 30. chap. was fulfilled in that slaughter of an hundred and fourscore and five thousand of Sennacherib's Army mentioned chap. 37? no, for that slaughter was an extraordinary Judgement of God by an Angel sent in the night to destroy them: but the destruction spoken of in the 30. chap. was to be in more than one place, and to be performed with Tabrets and Harps: and in battles of shaking, as the 32. verse doth declare. Do we find then that the mercies of God foretold in the midst of the 30. chap.— for the people shall dwell at Zion in Jerusalem, thou shalt weep no more.— And there shall be upon every high mountain, and upon every high hill rivers, and streams of water— Moreover the light of the Moon shall be as the light of the Sun, etc. Do we find it recorded in the 37. ch. that these things were fulfilled in the Prophet's days? no, we find not a word there touching aught of all this Prophecy; and therefore the 37. chap. is only a Chronicle of that which passed betwixt Hezekiah and Sennacherib; and no Register of the accomplishment of what is foretold in the 30. chap. and consequently Mr. Petrie in affirming this, of purpose to shift off the invincible evidence of that which we have alleged out of the 30. chap. for the restauration of the creatures, hath showed himself a teacher fit for none, but such as the Prophet mentions, chap. 30. ver. 10. who said unto the Prophets, Prophesy not unto us right things; speak unto us smooth things, prophecy deceits.   

Israel's Redemption. And it is the more likely to be so here (not only because the words immediately following in both Prophecies, are in sense all one; for they show the same reason wherefore the Sun and Moon should no more give light unto them, but also) because the happiness which the Jews shall then be made heirs of, shall never again be interrupted by any misery. For the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads, They shall obtain joy and gladness and sorrow and sighing shall flee away. Esay the 35. at the 10. ver. And lest one should conceit that the Judgement of the dead (plainly described in the 20. chap. of the Rev. at the 11, 12, etc.) shall either suspend or disturb this joy, Saint Paul in the 1. Epist. to the Cor. the 6. chap. the 2. and 3. ver. hath told us, that the Saints shall judge the world 
* These first words may not unfitly be referred also to the time of the Saints reign on earth: for it is their privilege at their entrance into their Kingdom, and throughout the whole space of their reign, to judge the world, that is, all Nations of the Gentiles with the Judgement of Government and Reformation: with the exercise of a Civil and temporal power over them: as in the Prophecies of the Gentiles subjection unto them, it may plainly be seen. And it is their privilege at the last resurrection, to judge the world, and the Devil, that is, all evil as well Angels, as men, by a joint approbation of their final and perfect condemnation, of the full accomplishment I say, of their eternal reprobation. , that is, the wicked men that have been their oppressors; and judge the Angels, that is, the evil spirits, that have been their tempters; and therefore shall not be thrust down to the bar amongst them, but advanced to the bench against them; an addition doubtless to their former happiness, and no abatement of it.  
Mr Petrie's Answer. Some word of Isaiah 35.10. must be taken in another then the proper signification: for if the word Zion be not taken for the Christian Church, but for that bill within. Jerusalem, and the word Return be meaned of bodily returning of the Jews, the words everlasting joy, (being taken for worldly joy) ●oo●er edicts the ●●ne● of the thousand year's Monarchy, which shall end with an insurrection of the Gentiles against the Jews: but if the redeemed of the Lord be expoved s●n the faithful, whom Christ our Lord hath redeemed with his blood, and their returning and coming to Zion, be their repenting and joining to the society of the Saints, than the everlasting joy is clear by the words of our Saviour, John 16.22. Ye now have sorrow, but I will see you again, and your heart shall rejoice, and your joy shall no man take from you. And as the Judgement is unquestionable, so it is justly doubted, whether the Apostle meaneth the Jews, 1 Cor. 2.3. seeing our Saviour saith, Matth. ●9. 28. Ye who have followed me in the regeneration, when the Son of man shall si● on the Throne of his glory, shall sit upon twelve Thrones judging the twelve Tribes of Israel; where the twelve Tribes are not Judges but judged. But certainly be meaneth not of their judging in the temporal Monarchy, seeing the Angels shall not be judged before the universal Judgement: And the Apostle saith, how much more things appertaining unto this life? whereby it appears, that in the first part of the verse he understands a Judgement not in this life. And in both respects these words of the Apostle are a diminution doubtless, unto that imagined Monarchy.  
Reply.  
Without doubt if the Reader will take all to be true that you say, he shall never find you in an error: But if you have no better reason to prove, that the words [Zion and Return] must be taken in another then a proper signification: but because you conceit, that the word [everlasting joy] cannot consist with the insurrection of the Nations at the expiration of the thousand years; you do but deceive yourself with this reason. For though the thousand years peaceful reign shall be terminated, by the Gentiles insurrection at the losing again of Satan: yet the joy of the Jews (here revealed) is not limited by it. For we read indeed of the surrounding of the Saints by the Nations, Rev. 20. ver. 9 but we read not there of any fear in them, or hurt done unto them: yea we read only of the final overthrow of their enemies. And whereas the better to countenance your Argument, you call the [everlasting joy] here, a worldly joy; I pray what reason moves you to imagine that the joy promised by God to the converted Jews (whom he calls his elect, and whom others, he saith, shall call the holy people, and the seed which the Lord hath blessed) should rather be a worldly joy then such a joy, as our Saviour promised his Disciples, John 16. ver. 22. Is it because the Jews are to be Inhabitants on the earth, after they receive this everlasting joy? and were not the Disciples Inhabitants of a more sinful world, than these Jews shall be, when they were made partakers of the joy which no man could take from them? This reason than cannot prove your Epithet to belong rather to the joy of the Jews, then to the joy of the Apostles; and yet unless this be the reason of your calling it a worldly joy, I cannot conceive why you should think, that after the Jews are so plentifully inspired with the Spirit of God, as the Prophets do foreshow they shall be, their joy should not be as spiritual and inseparable as the Apostles was. And although it be unquestionable from the passage of St. Paul, in the 1 Cor. chap. 6. ver. 3. that the Judgement of all evil as well Angels as men, is at the last resurrection to be passed on them by the joynt-approbation of the whole number of the elect: yet seeing it is not unlikely, that by [the world] for. 2. the Apostle means rather the Nations of the Gentiles in the time of Christ's reign on earth, than the number of the reprobate at the general Judgement of the dead; it may justly be doubted, whether by the word [Saints] in that place also, the Nation of the Jews be not comprehended with the faithful which our Saviour shall bring with him, as well as in the 20. chap. of the Rev. where it is foreshowed, that the Nations of the four quarters of the earth shall be gathered together against the Saints at the end of the thousand years. And the words of our Saviour to his Disciples, Matth. 19 ver. 28. Ye who have followed me in the regeneration, when the Son of man shall sit on the Throne of his glory, shall sit upon twelve Thrones judging the twelve Tribes of Israel, do help to confirm, and not to confute the Government of the Gentiles by the Jews. For as the Apostles shall be made the supreme Governors of their own Nation under our Saviour: so doubtless shall other glorified Saints both of the Jews and Gentiles be chief Governors under our Saviour over other Nations, according as it is satd, Rev. 5. ver. 10. and chap. 20. ver. 4. and as the parable, Luke the 19 of the Nobleman's distributing of ten Cities to one servant, and five to another doth imply: for who is that Nobleman, which is gone into a fare Country to receive for himself a Kingdom, and to return, but our Saviour? whom the Heavens must receive until the times of restitution of all thing, etc. Act. 3. ver. 21. who also spoke that Parable, because he was nigh unto Jerusalem, and because the Jews erroneously thought that the Kingdom of God should immediately appear, should be set up then at his first coming. And as the glorified Saints shall be chief Judges under Christ, so we may well think, that many of the unglorified Saints of the Jewish Nation shall be employed by them in the administration of their Government, seeing Isaiah chap. 14. ver. 2. saith plainly, that they shall take them captives whose captives they were, and shall rule over their oppressors. And suppose that none of the unglorified Jews should be employed in this government, yet when our Saviour himself shall be King over all the earth, and all the Saints that come with him, Princes under him: when the Nation of the Jews shall be his natural Subjects, and all other Nations tributaries and servants unto them: when they shall be comprehended by the name of Saints, with those undefiled ones that Christ shall bring with him: when all this shall be, what Nation shall the Gentiles be said to be governed by, but by that which they live in subjection unto, and of whom their King came, and amongst whom he shall reign? And thus much touching your first pretence, that the Gentiles shall not be judged by the Jews; because the Jews are to be judged by the Apostles. Which is all one as if you should say, that a Nation that live under any government itself, cannot govern other Nations that are in subjection unto it. Your next pretence is [that our Saviour's words are not meant of the Apostles judging in a temporal Monarchy, seeing the Angels shall not be judged before the universal Judgement.] But where do you find, that our Saviour's promise to the Apostles, is not to be fulfilled, before the judging of the Angels? And what shall we understand by [the twelve Tribes of Israel] according to your opinion? shall we● take them for the rest of the glorified Saints? no no, they cannot, for they shall be all Judges at the universal Judgement as well as the Apostles. Shall we take them then for the reprobate of the Jewish Nation? Surely we find no such signification of these words in all the Scripture, neither do we find it taught by any, that the reprobate of one Nation, shall be judged by some of the Saints only, and the reprobate of another Nation, by others of the Saints: but that all the Saints shall jointly judge all the reprobate both Angels and men, only by assenting to the Judgement that our Saviour himself shall give against them: and this may be gathered from the Apostle, who saith not thus, Know ye not that the Apostles, or Prophets: but, know ye not that we shall judge the Angels? he speaks of all, and not of some Saints only: seeing then the twelve Tribes of Israel, as you apply this saying to the universal Judgement, can neither be taken for the rest of the glorified Saints, nor for the reprobate Jews, it must needs follow, that you are out in your application, and consequently, the twelve Tribes of Israel, must be taken for the Nation of the Jews, over which the Apostles shall sit as Judges in the time of our Saviour's reign on earth. And how else should this promise of our Saviour imply a privilege to the Apostles above the rest of the glorified Saints, for their following him in the time of his temptation, if it did not constitute them alone to be supreme Judges under him over that Nation which shall be nearest and dearest unto him in his Kingdom? for seeing all other Saints shall join with them in judging of the reprobate Angels, much more shall they in judging the reprobate Jews, which cannot be so much honour unto the Disciples, as the judging of the reprobate Angels: and so the great privilege which our Saviour promised the Disciples shall according to your opinion, be fare inferior to that which St. Paul affirms to be common to all the Saint●. And whereas you s●● [that the Apostle saith, how much more things appertaining unto this life? whereby it appears, that in the first part of the verse, he understands a judgement not in this life.] We grant your conclusion, for we know that the Angels were not to be judged by the faithful Corinthians and the rest of the Saints, before their departure out of this life, or before the redemption of their bodies at our Saviour's appearing, but that they shall be judged by them after their reigning with Christ, after their judging of the world a thousand years. And so the glory of the Kingdom of Israel is not yet diminished, by any of your feeble falicies, and indigested imaginations.   

Israel's Redemption. And this is as much as I need say, though not above half that the Prophets say, concerning the Kingdom in the t●●●. I will therefore shut up all with that solemn protestation of God, in the 31. chap. of Jer. at the 35. ver. Thus saith the Lord, which giveth the Sun for a light by day, and the ordinances of the Moon, and of the Stars, for a light by night; which divideth the Sea, when the waves thereof roar, the Lord of Hosts is his name. If those Ordinances 
u Jer. 33. ver. 20.25.  depart from before me, saith the Lord, then shall the seed of Israel also cease from being a Nation before me for ever. Thus saith the Lord, If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel, for all that they have done, saith the Lord. And with that humble complaint of Israel, whom God in the 7. of Mioah, at the 8. ver. mak●● to prophesy thus of herself. Rejoice not against me, O mine enemy, when I fall, I shall rise; when I sit in darkness, the Lord will be a light unto me. I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute Judgement for me. He will bring me forth to the light, and I shall behold 〈◊〉 righteousness.  
Mr Petrie's Answer. We acknowledge both in their own sense and tr●th, 〈◊〉 no●●ing 〈◊〉 in them, nor collected out of them for proof of this purpose.  
Reply.  
If you will acknowledge them both in their own sense, you must acknowledge them to be for our purpose▪ for you must acknowledge, that the Nation of the Jews, which now s●● in darkness, which now hears the indignation of the Lord, because she hath sinned against him; shall again be brought forth to the light by him: as Micah saith here. And the foresaid protestation of God by Jer. chap. 31. touching the preserving of the Jewish Nation will force you to acknowledge your error page 20. where you say [that now through many age's Ephraimites are not known in any part of the earth.]   

Israel's Redemption. And so I pass from the thing to be restored, which is the Kingdom of Israel: to the Person by whom it is to be restored, which is Christ the Lord, at his next appearing. For they asked of him, saying, Lord, wilt thou at this time restore again the Kingdom to Israel?  
Mr. Petrie's Answer. If the temporal Kingdom of the Jews could be demonstrated out of the Scriptures, the question a nent the King might more easily be resolved: and nevertheless these few millenaries cannot agree concerning the person of their King: for Mr. Maton thinks, that Christ shall continue visible King of this Kingdom, and Mr. Archer thinks, that Christ shall restore the Kingdom unto the Jews, and return into the Heavens till the thousand years be whered, and in the mean time the Jews shall be Kings. Till these into questions be decided, we might supersede, and nevertheless let us hear what they can say for a temporary Kingdom of Christ, whether o●er Jews and Gentiles.  
Reply.  
The temporary Kingdom of the Jews hath been already demonstrated by such evident Scriptures and unanswerable Arguments from them, as you durst not to examine, and it is now (praised be God for his good leave and assistance) delivered also from that darkness which your deluding allegories, and fare setcht interpretations do draw over it, and thereby set free from that disgrace and contempt, which you strive so much to bring is into amongst the Gentiles. And our next task is to discover the like fraudulent dealing in your Answers to those texts and reasons, by which we have proved, that our Saviour, who shall restore this Kingdom, shall also reign over it on earth. And first that the Reader may not take distaste at us before he hear us, you tell him here that these sew Millenaries agree not concerning the person of their King: for Mr. Maton thinks that Christ shall continue visible King of this Kingdom, and Mr. Archer thinks that Christ shall restore the Kingdom unto the Jews, and return unto the Heavens.] Herein indeed we agree not, and as I hearty wish, that all Christians did so rightly understand the word of God, that there might be no difference at all amongst them: so seeing offences must needs come, and that there must be heresies and divisions amongst us, that they which are approved may be made manifest, 1 Cor. 11. ver. 18, 19) I had rather differ from any man in opinion, then for any by respect to departed from one jot or title of the truth, which is either plainly revealed in the Scripture, or may be gathered from it by infallible consequence. And sure I am, that as we find often mention of our Saviour's coming again, so Job tells us, chap. 19 ver. 25. that his Redeemer shall stand at the latter day upon the earth, to wit, at the day of his next appearing and the Saints resurrection, as these words immediately following do declare, And though after my skin, worms destroy this body, yet in my flesh shall I see God, etc. And St. Luke, ch. 1. v. 31, records, that the Lord shall give unto him the Throne of his Father David: and Jer. chap. 23. ver. 5. that he shall reign and prosper, and shall execute Judgement and Justice in the earth; and so say Isaiah, and Zechary; (yea and we conceive it to be for this reason, especially, that Judea is called the Land of Immanuel, Isaiah 8. ver. 8.) and we read not of his departure from the earth again, until the earth itself shall pass away at the last resurrection. Yea, unless our Saviour should as well reign over the Jews as restore their Kingdom to them, we cannot conceive, why he should descend before the universal Judgement, seeing he can as well restore the Kingdom of the Jews in Heaven, where he is, as if he should descend unto the earth to do it▪ But yet your collection from this difference, to wit, [that ●till these two Questions be decided, you may superside,] is a very dangerous Doctrine For though [superside] be a very fine word, yet as you use is, it hath a very soul consequence, for you would have the Reader conceive, that there is no truth in the subject we treat of, because there is some difference betwixt us in the stating of it: whereas indeed all truth is made the more firm and manifest by difference: else what shall we say of our Religion there being scarce any one head or Article in Divinity, about which there hath not been, or is not now some difference or other amongst Christians: if then we must superside from, if we must let pass, if we must have nothing to do with those things in which there is not a full agreement amongst us: we must omit the use of the Lords Supper, because Papists differ from Lutherans, and Calvinists from both about the presence of Christ in the Sacrament. We must not believe our election or Justification, because Divines do differ about the material and formal causes of the one, and the moving and meriting causes of the other: and because there is a difference betwixt you and us about the manner and place of our Saviour's Kingdom, we must not believe that he hath any Kingdom, yea, we must quite cast off the worship of God, because we cannot agree about the form of it, some being for a set form and others against it; some again for premeditated, and others for extemporary prayers. And thus to make one truth odious, you stick not to make a shipwreck of the faith: even at once to destroy our whole Christian practice and belief: so contrary is your advice to that of the Apostle in the 1 Thess. chap. 5. ver. 21. Prove all things, hold fast that which is good. Now for conclusion of this first part, I will add Mr. Brightmen words touching the 7. and 8. ver. of the 66. chap. of Isaiah, and the 3. ver. of the 110. Psal. Many such places of Scripture, saith he, might he brought to this purpose; (he meaneth to show the general conversion of the Jews) and perhaps it would be profitable to bring them, at least for this end, that our Writers might have occasion thereby given them, to consider more diligently of these places, from the right interpretation whereof, I fear me that we wander, when as we make them to speak of things that he passed, whereas they do foretell of things yet to come In his Revel. of the Apoc. chap. 19 on the 8, and 9 verses pag. 791. and his words on the 11. ver. of the 6. chap. of the Cant. Time, saith he, will teach many things to be in the Prophets, which we commonly interpret as though they were passed, whose event is yet to come: and especially (as it seemeth to me) in the calling of the Jews: which verily little considered of ours, hath darkened (I will not say perverted) the proper and natural meaning of the Prophets in many places.  1 COR. 4. v. 8. etc. 
NOw ye are full, now ye are rich ye have reigned as Kings without us, and I would ●o God ye did reign, that we also might reign with you.  
For I think, that God hath set forth us the Apostles last, ●s it were men appointed to death: for we are made a spectacle unto the world, and to Angels, and to men.  
We are fools for Christ's sake, but ye are wise in Christ: we are weak, but ye are strong: ye are honourable, but we are despised.  
Even unto this present hour we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place,  
And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it:  
Being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day.  
I writ not these things to shame y●u, but as my beloved sons I warn you.  2 TIM. 2. v. 12. 
If we suffer, we shall also reign with him.  REV. 5. V 10. 
And hast made us unto our God Kings and Priests, and we shall reign on earth.  DANIEL 12. v. 6, 7. 
— How long shall it be to the end of these wonders? And I heard etc.  
Therefore, so is the end of the wonders, when all these things shall be fulfilled, that is to say, when the resurrection shall be, the glory of the Saints shall shine, the glory of the teachers shall be chiefest, and all other things brought to perfection, whereby Christ's Kingdom shall have the pre-eminence over all; which things if any man judge to be meant of the internal Kingdom already obtained, he destroyeth the Prophecy, which is specially conversant in foretelling things which shall be accomplished, being proper to certain places and times, and not alike common to all: whereof what observation, or prediction, or admiration can there be, as is of these things, which in the former verse are called wonders?  Mr. Thomas Brightman in his Exposition of the last and most difficult part of Dan. Prophecy. pag. 954. on the 7. ver. of the 12. chap.    

ISRAEL'S REDEMPTION REDEEMED. The SECOND PART.  

Israel's Redemption. CHAP. 1.  
That Christ shall reign personally on Earth, proved necessary consequence.  

THat our Mediator hath undergone the Offices of a Priest and Prophet, the Gospel is our witness: but considering that the Jews are yet to receive a Kingdom, a Kingdom in which they shall hold them captives, whose captives they are; 
Isai. 14. ver. 1, 2, 3.  and in which peace and righteousness shall flourish on the earth: considering this, I say, we may justly doubt, whether our Saviour hath as yet executed the office of a King, and so much the rather, because he took our nature upon him, as well to perform his Kingly office therein amongst us, as either his Priestly or Prophetical; the glory of this being indeed the reward of that contempt and torment which he suffered in the others, and though it cannot be denied, That he hath already 
a Col. 2. v. 15.  spoilt Principalities and powers, (that is, the evil spirits) and hath made a show of them openly triumphing over them in his Cross: nor that he is 
b Ephes. 4.8.  ascended up on high, and hath led captivity captive, and given gifts unto m●n. No● that he is become the 
c Col. 2.10.  Head of all Principality and power, (that is, of the Saints and holy Angels) and is 
d Heb. 1. v. 3. chap. 8. v. 1. chap. 10. v. 12. chap. 12. v. 2.  set down at the right hand of the Throne of God: so that he is 
e Phil. 3. v. 21.  able even to subdue all things unto himself. Yet that he doth not now reign in that Kingdom, which he shall govern as man, and consequently in that of which the Prophets speak, his own words in the third of the Revelation at the one and twentieth verse do clearly prove, To him that overcometh, saith he, will I grant to sit with me in my Throne; even as I also overcame, and am set down with my Father in his Throne: 
f Heb. 2. v. 8. chap. 10. v. ●2, 13.  From whence it follows, that the Throne which here he calls his own, and which he hath not yet received, must needs belong unto him as man. because the place where he now sits, is the Father's Throne, a Throne in which he hath no proper interest but as God. Again it follows, that seeing he is now in his Father's Throne, therefore neither is this the time, nor that the place, in which his Throne is to be erected: Not the place, for in one Kingdom, there can be but one Throne: and not the time, for than he should sit in his own Throne, which now he doth not do.  
Mr. Petrie's Answer. He grants, that Christ is now a King, and that he hath executed the Kingly office, but he denyeth that he hath reigned in an earthly Kingdom, as m●n: in all which we agree: but we disagree in two particulars. First, That the Prophets have spoken of such a Kingdom, this remaineth as yet to be proved. Secondly, That he s●● on a Throne in heaven as man: If these words, as man, be understood according to the Logical acceptation, it may be granted: for what agreeth unto any man as man, belongeth unto all men, and indeed it belongeth not unto all men to sit on the Throne of Majesty: And nevertheless Christ sits at the right hand of the Father as God-Man or Mediator; and in this sense we deny this assertion, as (it seems) this Author takes it.  
Reply.  
What a miscellany of untruth and contradiction is here? we need not then inquire what spirit had the guidance of your pen. It is evident enough, that it was he, who once undertook to be a lying spirit in the mouth of Ahabs' Prophets. For that Christ is a King, it is unquestionable: Where is he that is borne King of the Jews? said the wise men, Matth. 2. ver. 2. And Saint Matthew, and Saint Luke have given us his regal genealogy, have registered his princely parentage. At his birth than he was a King authoritative, as Divines speak. The Authority of a King did then of right belong unto him: but he was not then, nor hath been since, a King executive, by putting his royal Authority in execution, Neither have I said it, but the contrary, for my words are [but— considering this we may justly doubt, whether he hath as yet executed the office of a King,] yea that our Saviour as man, as the Son of David, hath not yet executed the office of a King, is the very hinge of the difference we are now entering upon; for you hold that our Saviour's reigning as the Son of David, is to be fulfilled while he is in heaven, where and when he was not to restore the Kingdom to Israel: and we hold, that his reigning as man, as the Son of David, is to be fulfilled on earth, at his next appearing, when and where he is to restore the Kingdom to Israel: In this then, is our disagreement, and not our agreement, as you report. And seeing you affirm [that he hath executed his Kingly office, for you say, (though falsely) in all which we agree] How can you conceive, that he doth now reign? when as that which is already done, cannot possibly be as yet in doing, or to doing. It seems by this therefore that you neither rightly understand what we, nor what your own side do hold of our Saviour's Kingdom: and yet as I take it, you are the man, that uttered this self-conceited query, [Whether do they understand the differences betwixt Jews and Christians? pag. 1.] This is one untruth, to wit, [That I have granted, that Christ hath executed his Kingly office,] The next is, [That I have said, that he sits on a Throne in heaven as man] which though it be in itself a truth: for Christ himself saith of himself, and am set down with my Father in his Throne, Rev. 3. ver. 21. Yet it is not true, that I have said these words; for thus I have said, [that the place where he now sits is the Father's Throne, a Throne in which he hath no proper interest, but as God.] These are your misreports of what I have idsa to which we may add, your affirming that it hath not been proved, that the Prophets have spoken of a Kingdom on earth; when as the Prophecies which I have alleged for it, are so plain, that you left them, as one afraid to behold their evidence. Now your contradictions follow: for having also falsely affirmed that this Proposition, [Christ sits on a Throne in heaven, as man,] is one thing ●bout which we disagree, you thus descant on it. [If these words, as man, be understood according to the Logical acceptation it may be granted.] Thus fare you affirm that according to the Logical acceptation, Christ sits on a Throne in heaven, as man: and yet you subjoin presently [for what agreeth unto any man as man, belongeth unto all men, and indeed i● belongeth not unto all men to sit on the throne of Majesty.] Whereby you deny, that according to the Logical acceptation, Christ sits on a throne in heaven as man; It follows, [and nevertheless Christ sits at the right hand of the Father as God-Man, or Mediator.] Here likewise you affirm, that Christ sits on a Throne in heaven as man, though not only as man, but as God too: and yet you immediately subjoin [and in this sense we deny this assertion (to wit, that Christ sits on a Throne in heaven as man) as it seems this Author takes it.] But surely this Author hath not spoken the words, and yet he will not deny that Christ doth fit there as man, lest he should deny what Christ himself, and the Apostles have said, neither will he affirm that Christ sits there any otherwise then as God-man, or Mediator; although his sitting doth properly belong unto him as man only. But you have said, [that Christ both sits, and sits not there, in a logical acception, and that he sits there as God-man, and yet not as man.] Thus contrary are you to yourself, and withal as contrary to the truth in misapplying your distinction. For whereas you say [It may be granted, that Christ sits on a throne in heaven as man, if these words be understood according to the logical acceptation of them] it is notoriously false: for the words [as man] in this sense do imply somewhat essentially belonging unto man which cannot be affirmed of Christ's fitting on a Throne in heaven, to wit, that it doth essentially belong unto his humane nature; for than it should inseparately belong unto him, and to all other men besides; this than you should have denied, and affirmed only that he sits there, as such a man as Mediator. Put you, out of your great skill in Logic, (in which you will allow me no insight) have first affirmed both members of your distinction, and presently denied both: such a subtle or rather simple discourse have you extracted out of your logical principle. And that the Reader may see how unseasonable and unreasonable you have alleged this Philosophical rule, as well as the Prophetical and Apostolical writings and revelations, he must know; that this maxim, [what agreeth unto any man a● man, belongeth unto all men,] is generally true only of mere man in opposition to other creatures; and not of our Saviour, who is both God and man; and so as well distinguished by his humane properties from his divine nature, and by his essential attributes from other creatures, as by his mediatory offices from other men. Wherefore it follows not, that what belongs unto Christ as man, belongs unto all men: because we usually say, that all that belongs to Christ, as man; which belongs not to him as God; which appertains to his humane, and not unto his divine nature. Whether it be proper to him as man, in opposition to other creatures, as to laugh, and to be borne of a woman, or common also to other creatures, as to be hungry, and thirsty, to eat and drink, to walk, to weep, to groan, etc. Or proper to him as such a man, as Mediator, in opposition to other men: As to be borne of a Virgin, to die for our sins, to rise again for our justification, to sit on a Throne in heaven, and to reign visibly on earth over all Nations. These and such like we say, do not in propriety of speech, belong unto Christ as God, but as man because they are the properties of his humane nature. As on the contrary, it belongs unto him as God, and not as man, to be equal with the Father, to be infinite, omnipotent, omniscient, etc. And thus much for your answer in gross, which is indeed a very gross answer. You go on to catch at particulars, which you thus allege.  
The 1. Particular. That the Jews are yet to receive a Kingdom, in which they shall hold them captives, whose captives they are.  
Mr. Petrie's Answer. Here a little change of a little word makes a great difference: for the text saith, whose captives they were. And now they say, they are. The Prophet is speaking by name of the Assyrians, whose Monarchy is now destroyed, and the Interpreters show the acomplishment of that Prophecy according to the Prophet's morning a but that prophecy speaks not of them whose captives the Jews now are: neither know we whose captives they are seeing they live as free Subjects, wheresoever they live.  
Reply.  
It is true that the text saith [whose captives they were] but seeing the deliverance which the Prophecy foreshows hath not been hitherto accomplished, we may truly say [whose captives they are] and therefore there is no such great difference in this change, as you pretend For unless you can prove, that the whole Nation of the Jews▪ whose redemption this Prophecy doth conceane, as these words [for the Lord will have mercy upon Jacob, and will yet choose Israel,] do show: Unless, I say, you can prove, that the whole Nation, that all the Tribes have been set in their own I and, and a● their return thither have brought strangers with them, whom they have, possessed there for servants and handmaids, and have ruled there over their oppressors, over those who formerly ruled over them, (which I am sure you cannot do) it is not very material, whether we say, whose captives they were, or, whose captives they are. And if there be any difference in the change, it is only because the Prophet's expression doth seem to point to that last generation of the Nations, under whom the Jews shall remain captives immediately before their deliverance. But because you could not show the accomplishment of this Prophecy touching the Jews, you tell us that Interpreters do show the accomplishment of the Prophecy touching the Assyrian, at the end of this chapter; and that that Prophecy speaks not of them, whose captives the Jews now are, No? Do none of the Jews then continue captives in Assyria? surely the reports and writings of Travellers and Traffickers in those parts do testify the contrary. And what though the Imperial power hath been translated from one Nation to another, since the Jews were carried captives by the Assyrian? yet may we truly affirm that the Jews remaining in that Country, are now captives to the Assyrian, because by the Assyrian in the Prophecy, is meant the Inhabitant of Assyria (whither the Jews were first carried captives) of whom the Lord hath said, I will break the Assyrian in my Land, and upon my mountains tread him under foot, th●● shall his yoke departed fr●●● off them (that i●, from off the Jews) and his burden from off their shoulders. And have Interpreters shown the accomplishment of this according to the Prophet's meaning? Me thinks than you should not have hid it from us; for the story is worth the hearing, which can show when the Jews were in their own Land, wholly set free from the bondage which the Assyrian first brought them into; and the Assyrian himself made subject to them. And what though no Jew's were now captives in Assyriae? what were this to the aforesaid Prophecy touching the Jews redemption, which speaks indefinitely of their deliverance from their oppressors: and of their taking them captives, whose captives they were, and not particularly of the Assyrian, or of any other Nation? It follows [neither know we whose captives they are, seeing they live as free Subjects wheresoever they are.] But do you know that God calls them captives? and their dwelling in strange Countries a captivity? this than would have made you account them captives too, if you had had but a grain of that divine reverence towards God's word, of which you would make others believe that you have no small measure. And what was it that made the Jew's captives at first? was it not the loss of their Country, and their living under the dominion of another people? and doth not this still continue upon them? wherein then are they now less captives than they were heretofore? what privileges have they now, which they enjoyed not under Nabuchadnezzar; Cyrus, D●mius, Artaxenxes, Ahasuerus, and others? It seems then, that you take them not for captives, unless they should be put under great slavery, under an Egyptian bondage. This indeed were to make their captivity more grievous and burdensome unto them, but captives they are without this; and God only knows how soon also the civil power under which they live may be turned against them.  
The 2 Particular. He took our nature on him, as well to perform his Kingly office therein amongst us, as his Priestly or Prophetical: the glory of this being, etc.  
Mr. Petrie's answer. It is manifest, that he reigneth in us, se●ing the faithful can say with the Apostle, Gal. ●. 20 The life which I now li●●, I live by faith in the Son of God, and Christ lives in me: but that the glory of an earthly Kingdom is the reward of his contempt and torment, we cannot think, seeing such a glory is not answerable to his sufferings, who being equal with God, made himself of no reputation, and humbled himself even to the death of the Cross. Wherefore his reward is not deferred so long, but now God hath exalted him highly, and given him a name, which is above every name, Phil. 2. And he for the joy that was set before him endured the Cross, and is set down at the right hand of the Throne of God, Heb. 12.2. which is a greater honour than of an earthly throne.  
Reply.  
It is manifest, that the faithful before Christ's incarnation, could say also as well as we, The life which we now live, we live by faith in the Son of God, and Christ lives in us. For they were baptised unto Moses in the cloud, and in the sea: and did eat the same spiritual meat, and drink the same spiritual drink which we do, (for they drank of the spiritual rock that followed them, and that rock was Christ) 1 Cor. chap. 10. ver. 2, 3, 4. So that if you will call the adoption, sanctification, regeneration, and justification of the Saints [a reigning,] which the Apostle calls [a living,] Christ doth not otherwise reign over them now, than he did from the beginning of the world, to wit, by his holy Spirit. But the reign in question, is his reigning visibly in his humane nature on earth: In which sense it is, (and for which end it was) that he was borne a King, an heir apparent to the Throne of David. For unless he had been to reign as man on earth, and as the Son of David over Israel, there had been no more necessity of his being borne of that Tribe and Family of the Jews, which had sole interest, and title to the Crown of Israel; to qualify him for the execution of his Kingly office in your spiritual sense (for the distributing of his Spirit unto, and the guiding of the Church therewith) then there was of his being born of the Tribe of Levi, to fit him for the execution of his Priestly office, in laying down his life for our sine, and making intercession for us now unto the Father. And as Herod's destroying of the Infants of purpose to destroy our Saviour, that he might thereby translate the Kingdom of Israel from the House of David, and fasten it to himself and his Posterity: had been a plot as sottish, as it was savage, if he had not understood that the Sceptre did belong only to our Saviour: So doubtless if he had not therein truly conceived what King Christ should be, the Evangelists would as well have recorded, that Herod's misapprehension of our Saviour's Kingdom, was the occasion of his bloody fact, as he hath related his malicious attempt, to defeat our Saviour of his right. And although we do not say, that this Kingdom of our Saviour on earth, is all the reward of that contempt and torment which he hath endured for us: yet we say, that it is all the reward which he is to have here on earth. And we say also, that this reward is very agreeable, though not equal to his sufferings: that, I say, God hath very righteously appointed, that our Saviour should by the Posterity of the same persons be there worshipped and obeyed, where by their Predecessors he had been so scornfully & despitefully handl●de and that at the end of this reign, he should there judge those persons also, who had formerly adjudged him to death. And the scriptures which you have brought, do not gain say this; for that Heb. 12.2. doth show only what reward he hath already in heaven; and so doth the 9 ver. of the 2 chap. to the Phil. but the 10. and 11. verses do rather show what reverence he shall have in the Day of his reign on earth, than what he hath already.  
The 3. Particular. His own words do clearly prove it, Rev. 3. ver. 21.  
Mr. Petrie's answer. Can any man see in these words any thing for an earthly Kingdom? for albeit the Throne of the Father, and the Throne of our Saviour were divers, yet may they not be both in heaven?  
Reply.  
Can any man choose but see in these words, two distinct Thrones? & will any man besides you say, that they may be both in heaven? What? Can our Saviour have an idle Throne in heaven? Throne in which he doth not now sit? For he now sits in his Father's Throne; and when then shall he sit in that other Throne which you say may be in heaven besides his Father's Throne? Certainly you cannot tell us; To put you out of doubt then, that the Throne which our Saviour here calls [my Throne] is a distinct Throne from the Fathers, and yet not in heaven: you must remember first, that this Throne is our Saviour's Throne of judgement, which he shall receive, when he comes to judge the quick and the dead, and therefore is to be on earth, and not in heaven. And secondly, That it is the Throne in which the Saints that overcome shall fit with him; & therefore also not the Throne where he now fits, because no man can sit in that but himself. And therefore also the Throne as well of his Monarchical government, as of his judging the dead at his delivering up of the Kingdom to the Father: because it is in the time of his reign only, that the twelve Apostles shall sit on twelve thrones, judging the twelve Tribes of Israel, as hath been showed before.  
The 4. Particular. That which he calleth his own Throne he hath not yet received, Heb. 2.8. and Ch. 10.12, 13.  
Mr. Petrie's answer. The words Heb. 2.8. are, Thou hast put all things ●●●der his sees. For in that he hath put all things in subjection under him, he loaf nothing that is not put under him, but we see not yet all things put under him. Here is a twofold Universality, all things are put under him, and, nothing is not put under him. What more would you have? The last words say, all things are not put under him. If the idst words say so, they must be contrary to the former words: but the words are, we see not all things put under him: weather is the word, Receive, there which is the point in hand. No● these two are f●rre different, we see not all things put under him, and he hath not received all things to be under him. So this Text in stead of proof convinceth the foolish Ten●s. It way be this is more ●●●are in c. 10.12, 13. where it is said, He sa● down on the right hand of God (There the height of glory) expecting from henceforth till his enemies be made his foot stool. What is here for an earthly Throne, or another Throne? his enemies are made subject unto him, even his greatest enemies, as it is granted before: but as ●●ng as this world contun●es, new enemies shall be arising, and can be not subdue them as be hath done others, unless he erect and sit on an earthly Throne?  
Reply.  
You have here strove all you could to obscure two texts, which I have quoted in the margin of my book out of the 2 and 10 chap. of the Epist. to the Heb. that Heb. 2. ver. 8. is this, Thou hast put allthings 〈◊〉 subjection under his feet. For in that he put all in subjection under him, be left nothing (saith the Apostle) that is not put under him. But now we see not yet all things put under him. Out of which words you frame your objection thus [Here is a twofold Universality, all things are put under him, and, nothing is not put under him. What more would ye have? The last words say. [All things are not put under him] This is your form all argument, and your wise answer is this, [If the last words say so, they must be contrary to the former words: but the words are, we see not all things put under him.] No, the words are, But now me see not yet all things put under him. And if they were as you here allege them, why did you object before, that the last words say, [All things are not put under him] seeing you deny that they say so in you answer? I● not this, first to speak otherwise then the text speaks, and then to reprehend yourself for mis-alledging of it? yet, this I hope, is neither false Logic, nor false Divinity in you. And what, I pray, is the meaning of these words? But now we see not yet all things put under him, if this be not the meaning of them, that all things are not put under him? And yet (by your leave) they are not contrary to the former words: for the Apostles former words, have relation to the Prophetie all expression of the Psalmist, who speaks of that which was to come, as if it had been then done. Who fore shows only what great power was designed unto our Saviour by the Father; and not when the manifestation and exercise thereof should be. So that, the whole meaning of Saint Paul's words is this, For in that God (hath fore appointed to) put all in subjection under, Christ, he (hath) left nothing. (he hath exempted no creature,) that is not (to be) put under him. But now we see not yet (this fulfilled, we see not yet) all things (actually) put under him. But we see (already) Jesus— for the sufferings of death crowmed with glory and honour. And thus the Apostle shows what of that Prophecy of David was then fulfilled in Christ after his ascension, to wit, this; that he was then pernod with glory and honour. And what was not then fulfilled, to wit, this, the actual subjection of all creatures unto him: which is not to be fulfilled till the manifestation of [the world to come,] to which time it is that the Apostle refers the accomplishment and exercise of Christ's dominion over the creatures, which the Psalmist reveals; as the comparing of the 5. verse of this chapter, with that which follows, doth evidently declare. For having said in the 5. ver. For unto the Angels hath be not put in subjection the world to come, whereof he speaks, he presently assumes, But one in a certain place testified, saying, What is man that thou art mindful of him, or the Son of man that thou visitest him? etc. And thus this text shows not our Tenet to be foolish, but you to be as fallacious in seeking to obscure it, as your own mouth doth pronounce you profane, in calling that truth foolishness, which Christ, the Prophets, and Apostles have so plainly, and plentifully set forth. In the other Text, Heb. 10. ver. 12, 13. it is said, But this man after he had offered one sacrifice for sins for ever, sat down at the right hand of God, from henceforth expecting till his enemies be made his footstool; that is, looking for the time in which his enemies shall be subdued unto him, as the 1. ver. of the 110. Psal. doth manifest, where the words are these. The Lord said unto my Lord, Sat thou at my right hand (donec ponam) until I shall make, (not, until I have made) thy enemies thy footstool. So that he sits not there while it is doing, but until it must be done, until the time ordained for the accomplishment of it. All then that the Apostle affirms in this text likewise to be already done is this, That Christ is sat down at the right hand of God, as was foretold; but as for the other part of this prophecy, he saith plainly, That Christ now expects only when it shall be fulfilled; and if this be not sufficient to make you confess, that the enemies which David here prophesied of, are not yet made subject unto Christ; that which follows in the Psalm will put it beyond exception, for he nominates what enemies are here meant, the time when, and the manner how they are to be made Christ's footstool. The enemies he speaks of, are men, the Kings and Heads of the earth, as we find ver. 5, 6. The time when, is [the day of his powder.] The day in which the Jews shall be as willing to receive him, as in the day of his poverty they were to be rid of him; as we learn ver. 3. Thy people shall be willing in the dry of they power. The manner how, is by an eminent destruction brought on these Kings, and their forces, as the 5 and 6. verses do inform us also: which being compared with the latter part of the 19 chap. of the Revel. do plainly show that this destruction which David foretells, is the very same with that which Saint John there reveals: for that is to be effected at our Saviour's descending from heaven, and so is this; for it is to be at his coming again from the right hand of the Father. And therefore here is a good ground too for another Throne, and that a Throne on earth. And your answer to this text is a mere contradicting of it; for whereas the Apostle saith, That Christ being sat down at the right hand of God, expects till his enemies be made his footstool. You say plainly, [that his enemies are made subject unto him, even his greatest enemies.] And for want of scripture to justify this answer, you subjoin, [as it is granted before,] and so father it on me. But you show not where it is granted, neither can I imagine what you mean by it, unless you mean that it is granted by my alleging of the same Apostles words, Phil. 2. ver. 15. to wit, That Christ having (by his passion) spoilt principalities and powers, made a show of them openly, triumphing over them in himself. But surely though it may be true, That Christ after the accomplishment of the work of our Redemption on the cross, triumphed over the evil spirits in his own person, making a show of them openly, that is, leading them captives in the time of his triumph; (as some expositors understand it) yet it is not true, that these principalities are the enemies recorded in the 110. Psalm, whence Saint Paul took the foresaid text. Neither is it true, that the evil Angels were then held in a continued subjection by Christ, for the space of a 1000 years (as they shall be in the time of his reign on earth, when he casts them into the bottomless pit, when he shuts them up from deceiving the Nations, as it is foretold Revel. 20.2, 3.) For as before Christ's passion, Satan could no more deceive the elect, than he can since; so he hath been no more straitened of his liberty in walking up and down in the earth, nor of his power in tempting men unto sin, since Christ's triumphing over him in his own person; then he was before, (if he hath so much) for it is of the time under the Gospel that it is said, Revel. 12.12. Woe to the Inhabitants of the earth, and of the sea, for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. 'Tis of this time, that Saint Peter saith, Our Adversary the Devil, as a roaring lion walketh about seeking whom he may devour, 1. Ep. chap. 5. ver. 8. And 'tis that we may be able to stand against the wiles of this enemy, that Saint Paul adviseth us, to put on the while armour of God, Ephes. 6.11. etc. Yea it is in the Christian Church, that some were to give heed to seducing spirits, and doctrines of devils, as Saint Paul writes, 1. Tim. 4.1. and that there should be false teachers who privily should bring in damnable heresies, even denying the Lord that bought them. As Saint Peter writes, 2. Ep. 2. chap. 1. ver. etc. And they are the Christians of the last days, of whom S. Paul foretells, 2 Tim. 3.1. That they shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to Parents, unthankful, unholy, without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady highminded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof. And if these be the fruits of Satan's subjection and in prisonment, what then are the fruits of his power and freedom? Doubtless Satan cannot be held in subjection, to be bound up, (as he must be in the time of Christ a reign) as long as new enemies do arise against Christ, in his poor members, seeing it is only through the liberty and power that this Arch-makebate hath in the world, that good men suffer for the truth, and evil men oppose it; that I say, men are kept from a general peace and unity over the whole earth. And therefore in confessing, [that new enemies still arise against Christ] you do Italy gainsay, what you before falsely affirmed, to wit, that the evil Angels Christ's greatest enemies are now held in subjection by him that they are now deprived both of their power and liberty to do, hurt, to rebel against Christ, and to raise persecution against those that are Christ's; as they shall be, I say not in this time of the world, but in that in which Christ shall reign personally on earth. Yea if Christ's enemies mentioned in the foresaid Psalm, be now made his footstool, if they be now wholly subdued unto him, (for this is the meaning of their being made his footstool) how can new ones still arise?  
The 5. Particular. Seeing be sits now on his Father's Throne, therefore neither is this the time, nor that the place, in which his Throne in to be erected: not the place, because in one Kingdom there can be but one Throne: and not the time, for than he should sit on his own Throne, which now he doth not.  
Mr. Petrie's Answer. If this be not to deceive with words, I know not what it is to deceive. One and the same throne, is called the throne of God, and of the Lamb, Revel. 22.5. and therefore his Father's throne, is his own throne, as he saith generally, John 17.10. All my things are thine, and all thine are mine: and so both parts of the proof fall to the ground. Is one Kingdom is but one throne, and that throne belongeth to the Father, and to the Son, and now befits on his own throne, as it is said expressly unto the Son, Heb. 1.8. Thy throne is for ever and ever, and he prayeth for no other glory, but that which he had before the world was, John 17.5.  
Reply.  
It doth ill become a deceive to cry out against deceit. Our Saviour's words Revel. 3.21. are very plain, they are no parable: To him that overcometh, (saith he) will I grant to sit with me in my Throne, (lo here a Throne in which the Saints shall sit with Christ, it follows) Even as I also overcame, and am set down with my Father in his Throne. (Lo here a Throne in which no man can sit but himself,) and therefore here are two distinct Thrones. But you object, [That one and the same throne, is called the throne of God, and of the Lamb: and therefore say you, his Father's throne is his own throne.] And therefore say we, you are slipped from the matter in question: for whereas you should prove, that the Throne, which Revel. 3. Christ calls, [my throne] is not a distinct Throne from that which he calls [the Fathers throne] you prove only that the Father's Throne, is Christ's own Throne, which no Christian will gainsay. For it is his, by proper interest, as he is God: and by purchased interest, (as I may say) as the Lamb of God, as a crucified Saviour: and yet it is not that Throne which properly belongs unto him as he is man; as he is the Son of David. For this he is to receive on earth, where others, where they that overcome shall sit with him. And in opposition to this Throne on earth it is, that he calls the Throne in heaven, the Father's throne, Revel. 3.21. which Throne Revel. 22.3. (after the expiration of the time of his reign, on David's Throne) he calls the Throne of God, and of the Lamb. And so your argument being mistaken, the scriptures alleged to confirm it, are of no force to bear down the truth of a double Throne mentioned, Rev. 3.21.  
The 6. Particular. He hath a throne which belongeth unto him as man, and to the throne of the Father he hath no proper interest, but as God.  
Mr. Petrie's Answer. Show then any text that speaks of his two thrones: yea if he have, or shall have any throne as man, and not as God, it must be given unto him: but it is now given unto him to sit on his Father's throne, and his given throne is the throne of his Father.  
Reply.  
You here fall bacl to somewhat that you had left behind; but unless you had proposed a wiser challenge, it had been more for your credit to have let it alone. For is it not strange, that one so well read in the scripture, as you seem to be, should call on us to [show any text that speaks of Christ's two thrones?] Surely we have showed you already one unanswerable text, Rev. 3.21. and yet you will not believe it. To shame you then, if not to satisfy you, we will show you others. For what are the Thrones of which Saint John saith, Rev. 20.4. And I saw thrones, and they sat upon them, and judgement was given unto them? Are not these the Thrones in which they that overcome shall sit with our Saviour? And are not the Thrones on which the Disciples shall sit, judging the twelve Tribes of Israel, some of these Thrones? deubtlesse they are. For as it is said, Matth. 19.28. That the Disciples shall sit on thrones, judging the twelve Tribes of Israel, which necessarily shows a government over others: so it is said, Revel. ●0. 4. That they sat on thrones, and judgement was given unto them; not, on them: that is, They were made Judges over others, not others over them. And where should the Saints departed sit on seats exercising judgement over others, but on earth? and when but in the time of our Saviour's Kingdom, (who shall bring them with him) when, I say, but in the time of his 1000 year's reign, as it is Luke 22.29.30. and Rev. 20.4? For in heaven they cannot sit judging any, because there are none to be judged by them there are none but themselves; and at the judgement of the dead, they shall not judge any, (any otherwise then by way of approbation) because this is our Saviour's privilege only, as his words, John 5.22.27. and the single throne, Rev. 20.11. do declare: (and indeed it is not likely, that the Saints who are saved only by our Saviour's righteousness, shall pronounce glory to themselves, and perdition unto others.) The time therefore in which our Saviour's Throne shall be accompanied with the Thrones of the Saints, must needs be the time of his 1000, year's reign on earth, after which time, and the little season of the selfe-ruining insurrection of the Nations that must follow it; he is to sit alone on the white Throne spoken of Rev. 20.11. to give sentence on the dead, and (taking the full number of the elect with him into the new Jerusalem) to sit again in the Throne of God, and of the Lamb, in the height of glory, Rev. 22.3. And thus we have laid before you other texts, which show that our Saviour shall have a Throne on earth: and consequently, that he hath another Throne, besides that where he now si●s. And that his Throne on earth is a Throne given unto him, the words of the Angel Gabriel, Luke 1.32. do witness, And the Lord shall give unto him the Throne of his Father David. And his own words, John 5 27. And hath given him authority to execute judgement also, because he is the Son of man. But you by your wily, if not rather weak arguing, would persuade us to think, that Christ cannot have another Throne given him, because the Throne where he now sits, is a given Throne. Which is just as true a reasoning as this; King James was first crowned King of Scotland, therefore he could not afterward be crowned King of England.   

Israel's Redemption. And the reason of it, (as is intimated in the first words) is because the time in which all that shall overcome, are to be called, is not yet at an end; and this also the answer which was made to the souls under the Altar, (who cried for vengeance against their persecutors) doth fully confirm. For it was said unto them, that they should rest yet for a little season, until their fellow-servants also, and their brothrens, that should be killed as they were, should be fulfilled, Revel. 6.11. and when this i● done, 
g Rev. 11.15.17.  then shall Christ sit in his own Throne, and they that overcome shall sit with him; For he that overcometh, and keepeth my words unto the end, to him (saith he) will I give power over Nations, (and he shall rule them with a rod of iron, as the vessels of a Potter shall they be broken to shivers,) even as I rreeived of my Father, Rev. 2.26.  
Mr. Petrie's Answer. 1. The force of this reason is, Christ shall not be a King till all his Subjects be called and overcome; but his Subjects are not all yet called: which form is alike with this. Ferdinand shall not be Emperor, till all his Subjects ●e bo n●, and he victorious, whereas some of his Subjects are coming daily into the world, and it may be more of them are daily departing. This is a ridiculous reason, and so is the other. 2. Neither doth the prayer of the Saints make mention of his earthly Kingdom, but of subduing or rivenging their enemies, which shall be without an earthly Monarchy, to wit, by punishing them in hell. 3 That text Rev. 11.15. speaks not of a proper Kingdom of Christ, (and fare less of an earthly Kingdom,) but of the Kingdom of our Lord and his Christ: if 〈◊〉 had been said, of our Lord and Christ, or, of our Lord Christ, it might be thought to be the proper Kingdom of Christ, which he as man governs, or shall govern: but when it is said, of our Lord, and of his Christ, we see a distinction of persons, and unity of power: And therefore it is clear, that the text Rev. 2.26. is impertinently cited for proof of that thing which is not, and is imagined to be on earth: whereas that power is in heaven.  
Reply.  
1. Doubtless you take this for a very witty comparison; but the truth is, it is a very ignorant one. For the force of this reason is not as you make it say, [that Christ shall not be a King till all his Subjects be called, and overcome.] But it is this, That Christ shall not receive his Kingdom, till all those Subjects, those glorified Saints which shall come with him in his Kingdom, are called, and have overcome. So that the form is like this, Ferdinand shall not be Emperor, till all those Subjects, those Nobles that shall wait on him at his coronation, be borne, and able to attend him. And Ferdinand being a mortal King, is to be accompanied by mortal attendants; but our Saviour being an immortal King, is to be accompanied with immortal attendants; with all those believers which have already, or shall hereafter overcome the temptations, and afflictions of this world, before his appearing, and his Kingdom: which Saints being but a part (though the choicest part) of our Saviour's Subjects, are indeed ridiculously compared by you to all Ferdinand's Subjects borne and unborn.  
2. Though the prayer of the Saints, Rev. 6.10. doth not mention our Saviour's Kingdom on earth, yet seeing the revenge they call for, is deferred till the number of those that shall be slain for the word of God, be fulfilled; we know that it is not to be executed till our Saviour's coming. And in what manner it is then to be done by him, the 14. chap. of the Rev. from the 14. ver. to the end, doth declare. And the 19 chap. also at 17. ver. etc. Where the fowls of heaven are summoned to the Supper of the great God: to eat the flesh of Kings, and the flesh of Captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all both bond and free, both small and great. And surely this judgement on the Saints enemies, is to be a temporal judgement on earth: at our Saviour's coming with the Saints to receive his Kingdom, as the 11. and 14 verses of this Prophecy do show, and not an eternal judgement on their bodies and souls in hell: which is not to se●ze on them, till the giving up of Christ's Kingdom at the Judgement of the dead, till above a 1000 years after this overthrow, (in which the fowls are to feast on their carcases,) as in the 20 chap. of the Rev. at the 11 verse, etc. it is revealed.  
3. That text Rev. 11.15. [speaks not, you say, of a proper Kingdom of Christ, but of the Kingdom of our Lord and his Christ] And by this reckoning our Saviour hath no proper Kingdom at all, and consequently is not properly a King: for what Kingdom belongs to Christ, which may not as well be called the Kingdom of our Lord, as the Kingdom of his Christ? But certainly the Kingdom which this text saith shall become the Kingdoms of Christ, are the Kingdoms of this world: and therefore Kingdoms on earth, and proper Kingdoms, both which you deny. And they are to become Christ's Kingdoms at the sounding of the seventh Trumpet, and not before, that is, at the time of his appearing again: and therefore they are to be his to govern as he is man; and so by your own confession, to be properly his. Although then we grant, that these words, [the Kingdoms of our Lord, and of his Christ, do intimate a distinction of persons, and unity of power,] which is more than Pareus grants, (who inclines to a distinction of natures, and unity of persons,) yet it will not follow from hence, that the Kingdoms of this world, which our Saviour at his coming shall receive into his own possession, as he is man, shall not be his proper Kingdoms. For they are said to become the Kingdoms of our Lord, not because they are not now his: but first because at the accomplished donation, and actual subjection of them unto Christ, God shall more marvellously declare his supreme power over them, than ever he did. And secondly, because they shall then be his after a more special manner, than they are now his; because I say, he shall then be worshipped and obeyed in them all, according to the righteous rule of his own Laws. And yet they are said to become the Kingdoms of Christ only, in regard of the administration, of the immediate government of them. For Christ alone shall then be visible King over them, as now others are: and therefore shall be as properly a King on earth, as any of them who now bear rule in these Kingdoms. And this the next words of the text do confirm, which say not, and they, but and he, (that is Christ alone) shall reign for ever and ever. And therefore that text Rev. 2.26. is very pertinently cited, for proof of that thing which shall be on earth, and is not now in heaven. For our Saviour (though then in heaven) did not say, that he had given the Saints in heaven, or Saints on earth, power over the Nations on earth, but that he would give them power over them. And surely we cannot think, that the Martyrs, Rev. 6.10. would call on God to hasten the time for the avenging of their blood, on them that dwell on the earth: if they could now do it themselves, if they could now rule the Nations with a rod of iron, & break them to shivers, as a Potter's vessel. Yea, why have the Saints on earth been so long time persecuted, afflicted, tormented, and still are, if the Saints in heaven have power to deliver them, and tread down their enemies? And why are there still so many large heathen Kingdoms, not yet subdued to the faith, or government of the faithful, if the Saints in heaven can rule them as they please? Certainly if you can make this good, that our Saviour hath already given to the Saints in heaven, that power over the Nations which he here speaks of, to wit, a conquering and commanding power, a power to rule them with a rod of iron: you will help the Papists to a better ground for their supplication unto Saints, than was ever yet thought of by themselves. For doubtless if the Saints in heaven have now command over this inferior world, they must needs be acquainted with all passages of importance in it, as Kings and their Agents are with the affairs of State in the Kingdoms over which they rule: and so may well be sought to, if nor for spiritual, yet for outward and temporal advice, succour, and defence.   

Israel's Redemption. The like encouragement he gave also to his Disciples before his passion. Ye are they (said he) which have continued with me in my temptations, therefore I appoint unto you a Kingdom, as my Father hath appointed unto me, that ye may 
h Matth. 26.29. Mark. 14.25. Luk. 14.15. cha. 22.16.18. cha. 24.42.43. Acts 10.41.  eat and drink at my table, in my 
i Dan. 2.44. cha. 7.14.27.  Kingdom, and sit on 
k Dan. 7.22. Revel. 20.4. Matth. 19.29.  seats, judging the twelve Tribes of Israel, Luke 22.28.  
Mr. Petrie's Answer. It might be more for his purpose to have concealed this text, which makes the 12 Tribes of Israel the persons judged: & all the texts quoted on the margin speak of the Kingdom of God, except that of Luke 24.42, 43. where is mention of no Kingdom, but of eating and drinking after Christ's resurrection: and if that be the Kingdom, whereof our Saviour speaks, ebb. 22.29. that Kingdom is come already.  
Reply.  
It might have been more for my purpose, you say, to have concealed this text. And why? because you have nothing to say to it, [that it makes the twelve tribes of Israel the persons judged?] What? do you think then that in our Saviour's Kingdom, in the restored Kingdom of Israel, there shall be no government? or that it is a token of the unrighteousness of a Kingdom to have governor's in it? Certainly unrighteous Judges are a ready means to make a Kingdom unrighteous: to make charity wax cold, and envy and contention grow hot. But upright Judges are as effectual a means to preserve righteousness in a Kingdom, to cherish and strengthen love and unity, and to chase away all hatred and dissension: and how righteous then shall that Kingdom be, where our Saviour himself shall be King; and the Disciples and other Saint's governor's under him? And surely seeing the twelve Tribes of Isael cannot be taken for the reprobate, nor for the Saints already departed, and to departed, or to overcome before our Saviour's appearing, (for these must be Judges, as well as the Disciples, as our Saviour himself doth testify, Rev. 3.21. To him that over cometh will I grant to sit with me in my Throne, that is, to have power over Nations, as it is Rev. 2.26, 27. and to reign on earth, as it is Rev. 5.10.) Seeing, I say, the twelve Tribes of Israel can be taken for neither of these; they must needs be taken for the Kingdom of Israel, which is again to be restored on earth, where only the glorified Saints can sit as Judges over others. For in the new Jerusalem they are all to be partakers of the same glory, (though not of the same measure of glory,) they are all to have equal interest in the tree of life, and river of life; and therefore there shall neither be need of judging, nor any temporal possessions, and affairs to be judged of. For the heavens and the earth that now are, and all the creatures on the earth, (being to last no longer than the first death shall last) shall be then all dissolved. And those new ones mentioned, Rev. 21.1. (that new heaven, I say, from which, and that new earth to which the new Jerusalem shall descend,) created in their place. You tell us next, [that all the texts quoted on the margin speak of the Kingdom of God, except that of Luke 24 42, 43. where is mention of no Kingdom, but of eating and drinking after Christ's resurrection, etc. But do not the other texts speak also of something to be done in the Kingdom of God, as well as of the Kingdom of God? Surely our Saviour saith Matth. 26.29. I say unto you, that I will not drink henceforth of the fruit of the Vine, until that day, when I shall drink it new with you in my Father's Kingdom, (as it is Mark 14.25. in the Kingdom of God,) and Luke 22.15. he saith, I have earnestly desired to eat this Passeover with you before I suffer, for I say un●o you, Henceforth I will not ease of it any more, until it be fulfilled in the Kingdom of God. And he took the cup, and gave thanks, and said, Take this and divide it among you, for I say unto you, I will not drink of the fruit of the Vine, until the Kingdom of God become. Loc, here is mention of eating and drinking too: and that of our Saviour's eating the Passeover, and drinking wine again with his Disciples, but not until the Kingdom of God be come; And therefore unless you will deny, that the Kingdom of God shall come, you cannot deny that our Saviour and his Disciples shall again eat and drink together: nor consequently that the Kingdom of God, is meant of our Saviour's Kingdom on earth. Of that Kingdom, of which he said to his Disciples, Luke 22.28. Ye are they which have continued with me in my temptations, therefore I appoint unto you a Kingdom, as my Father hath appointed unto me, that ye may eat and ●rinke at my table in my Kingdom, etc. For where is a Lamb for the Passeover? where grows the Vine, but on earth? and when could the Disciples eat the Passeover, and drink wine again, with our Saviour at his table, but after the resurrection of their bodies? And that text Luke 24.42.43. was quoted only to show that glorified bodies can eat, and consequently, that the denial of this can be of no force against the proper sense of our Saviour's words: whose single affirmation of his eating and drinking with his Disciples, after his next appearing, aught to be of more account with us, and to gain more belief from us, than all other men's negation of it. And this self same Kingdom of our Saviour on earth, is sometimes called, the Kingdom of the Father, because it is appointed unto him by the Father: and sometimes Christ's Kingdom, because as man he is to reign visibly in it: and sometimes the Kingdom of God, because God's power shall be revealed after a wonderful manner at the setting of it up, and because none but God, Laws shall be observed in it: and sometimes the Kingdom of heaven, because the chief governor's of it shall come from heaven, and because it shall be of an heavenly condition, in regard of the holnesse and righteousness thereof: for as our Saviour and the glorified Saints shall then as perfectly do Gods will on earth, as it is now done by them in heaven; so shall their righteous judgement occasion a more righteous dealing amongst all others over the whole earth, than was ever yet observed in any particular Kingdom.   

Israel's Redemption. I know these words are taken by Interpreters, for a metaphorical expression of those joys which we shall receive in 
* In heaven where the holy Jerusalem is that great City, (Rev. 21.10 etc.) distinguished to Ezek. chap. 4. ver. 2. etc. chap. 45. ver. 1, 2, 3, 4, 5, 6, 7. (which I take to be the model and platform of the city that is to be built at the Jews redemption by these and many more differences. First, because the builder and maker of the one is God (Rev. 21.2.) but the other men shall build (●er. 31.38. Ezek. 40.8.) Secondly, the materials of jerusalem which is above, are all gold and precious stones, (Rev. 21.18, 19, 20, 21.) but the materials of that other jerusalem shall not be such (Ezek. 40.16, 17, 21, etc.) Thirdly, in this city, there is no Temple, for the Lord God Almighty, and the Lamb are the Temple of it (Rev. 21.22.) but that city shall have a Temple (Ezek. 40.41, etc.) Fourthly, in this city, the river of water of life proceedeth out of the Throne of God, and of the Lamb, Rev. 21.1.) but in that city, waters (not the river of life, though endued with healthful and nourishing qualities, because of the place whence they are to proceed, Ezek. 47.9.12.) shall issue from under the threshold of the Temple: for the forefront of the house shall stand towards the East, and the waters shall come down from under the right side of the house, at the Southside of the Altar, (Ezek. 47.1. etc.) Fifthly, in this city, the tree of Life only grows on either side of the river, and bears twelve manner of fruits monthly, (Rev. 22.2.) but by the river that shall issue out of the Sanctuary of that city, shall grow all trees for meat (Ezek. 47.12.) Sixthly, in this city there is no night, they need no candle, nor light of the Sun, for the Lord God giveth them light, and the Lamb is the light thereof, (Rev. 21.23.25. ch. 22.5.) but in that city there shall be night, and the light of the Sun shall then be sevenfold (Isa 30.26. ch. 60.11.) Seventhly, this city shall descend to the new earth, with which there shall be no sea created, (Rev. 21.1.2.) but the waters which shall come from that city, shall go into the sea, and being brought forth into the sea the waters shall be healed, (Ezek. 47.8.) and therefore that city is to be built, before the annihilation of the first earth with which there is a sea.  heaven; but it is a currant axiom in our Schools, (Non esse a litera, sen propria scripturae significatione recedendum, nisi evidens aliqua necessitas cogat, & scripturae veritas in ipsa litera periclitari videtur,) That we must not forsake the literal, and proper sense of the scripture, unless an evident necessity doth require it, or the truth thereof would be endangered by it: and I am sure, here is no such cause for which we should leave the natural interpretation of the place, yea we are by many other passages in the scripture, rather compelled to stick to it.  
Mr. Petrie's Answer. It may be doubted, whether this Author hath been bred in schools, or what he calleth our schools, seeing he so abuseth rhetorical terms, (as literal sense, for proper sense: metaphorical sense contra-distinguisned to figurative sense,) and keeps no logical canons in his arguing, and I think, he did never learn such interpretation of scripture in any approved school. As for this rule, he may see partly by that is said, and shall see more hereafter, that these words cannot be understood of an earthly Kingdom: neither do these fore cited compel us, (as he boldly saith) to stick unto the earthly sense of this text in hand.  
Reply.  
It may well be doubted, whether pride or choler did most oversway your judgement in this answer. For though I willingly confess myself to be a man not worthy to be numbered amongst the learned: yet unless I should make as little conscience of lying for an advantage, as you do; you cannot choose but know what schools I was bred in: for the title page of my Book doth publish it to the world. And doubtless these schools have ever yielded men as eminent for judgement, as righteous in their life, and as zealous for the truth, as those that you have been bred in; or any other schools in Christendom besides. But that which you here first indict me for, is this [T●ar I abuse rhetoric all terms, as literal sense for proper sense.] And I pray, what Divine doth not as often, or oftener, use literal sense for proper sense, then for the true sense, whether proper or figurative? and what is the meaning of literal sense, in this approved Axiom, but a proper sense? For doubtless there is no necessity that can compel us to leave the true sense of the scripture, although it may to leave the proper sense. And yet the axiom runs thus: We must not forsake the literal or proper sense, etc. which being rendered (according to your acceptation of the word literal) the true or proper sense, what sense will there be in the axiom? Your next censure is, [That I have contra-distinguished metaphorical sense to figurative sense.] But it had been honest dealing to have showed the place, or else not to have said so: for an accusation without proof doth only declare the plaintiff a slanderer. Your third complaint is [That I keep no Logical canon, in arguing.] No Sir, it is not for every one to do this; it is for such as you are, for such as are scholars; such men will observe a canonical method in arguing: and make as excellent use of logical maxims, as you have done pag. 30. of this maxim, [What agreeth unto any man as man, belongeth unto all men.] The last censure is, [That I never learned such interpretation of scripture, in any approved school.] Surely the interpretation of scripture, is to be learned from God, and not from man; for that interpretation is most true, and infallible, when the coherence of the text doth point out the sense, or when one scripture doth expound another of the same nature. And yet I go not alone, but am accompanied with many approved Authors, bred in approved schools, who have all confessed the same truth that I speak for, and stuck to that proper interpretation of these scriptures, which I follow. For not to speak of the primitive Christians, or of many of the Fathers after them, there have been many approved men for learning in these latter t●nes, that have been witnesses of this truth, amongst whom, are Brightman, Alstedius, Wendelinus, and Mede, whom you yourself pag. 14. commend for a renowned Author, although you shake off his choicest proofs, as easily as Samson shaken off the Philistines cords: and break through his strongest arguments, as forcibly as Samson did through the gates of Azzah, which he carried away in a triumphing manner: such wonders do you work by your canonical, (or rather careless) arguing. And yet for all this, you must give me leave to make so bold with you again, as to tell you: That as the plainness of this text in hand, and of the forecited scriptures, doth compel us to acknowledge the proper sense of them; so I trust both the love of the truth, the fear of God, and a desire to keep a good conscience, will ever constrain us to stick to it. For it is manifest by your taunting terms, that you could find neither scripture contradicting, nor necessity forbidding the proper sense of our Saviour's words; for the confirmation whereof, this rule is here alleged.   

Israel's Redemption. For besides, that there is little analogy and resemblance betwixt a perpetual 
l Rev. 22.3.  praising and worshipping of God, and the business of a politic government here spoken of: besides this, I say, we are already informed, that though our Saviour be now in heaven, yet he sits not there in his own Throne, and consequently, is not yet in the Kingdom which the Father hath appointed him.  
Mr. Petrie's Answer. What impudence is here! Doth not David say, Psal. 16 11. In thy presence is the fullness of joy, at thy right hand are pleasures for evermore? and Psal. 17.15. I shall be satisfied when I wake with thy likeness, and Psal. 36.8. They shall be abundantly sitis fied with the fullness of thy bouse, and thou shalt make them drink of the river of thy pleasures. These and many more are spoken of the joys in heaven by resemblance with earthly Kigndomes; and we have already showed that he bathe been misinformed (or misinformeth) of another Throne and another Kingdom.  
Reply.  
Here you startle the Reader with a very foul exclamation, but an evil tongue, as it doth not become you, so it will nothing benefit you. Yea it deeply stains you innocency before God, very much impairs your reputation amongst men, (especially upright men) and sets up your wounded conscience as an irreconcilable Judge against you. Look into the Epistle of Saint James, chap. 3. ver. 6. and you may see both the abominable off spring and original of it. So is the tongue, saith he, amongst the members, that it defileth the whole body, and settethou fire the course of nature, and it is set on fire of hell. That therefore it may not burn hereafter in those flames, from whence it is now too much inflamed, think seriously on this passage, and from henceforth give better language to others, though your enemies, than you have done to me for telling you the truth. Now as for your answer, I con●sse these texts to be David's words, and that there are some metaphorical phrases in them. But I deny that they have any resemblance with the civil affairs of an earthly Kingdom, or that there is any comparison to be made betwixt them and our Saviour's saying, Luke 22.28. so that the impudence you speak of may well recoil on yourself. For the text Psal. 16.11. shows only, that the fullness of alljoy and delight, is in the enjoyment of the sight of God, and to be [at the right hand of God] doth betoken the highest place of honour and glory in heaven, which is proper to our Saviour, who is said to sit at the right hand of God, in allusion to a custom amongst men, who are wont to set those whom they will most honour, whom they most delight in, at their right hands. And that Text Psa. 17.8. shows that David after the resurrection, when he shall have a glorified body, as Christ now hath, shall be perfectly happy, shall be as he would be. For these words [to awake after thy likeness,] are all one with those of Saint Paul in 1 Cor. 15. 42, 43, 44. To rise in incorruption, in glory, in power, to rise with a spiritual body. For if we have been planted together in the likeness of Christ's death, we shall be also in the likeness of his resurrection, saith the same Apostle, Rom. 6.5. and because we are laid into our graves as one that lies down in his bed to sleep, and shall be raised out of them, as one that riseth out of his bed from sleep, therefore it is, that the Prophet useth, [awake] in stead of [arise] And the text Psal. 36.8. is referred by Musculus to God's bountiful provision in this life for all men indifferently; and by Calvine better, as well to the outward and temporal, as to the spiritual and eternal benefits of God towards the faithful, his words are, Some restrain it to spiritual graces, but unto me it seemeth a more likelihood, that under it are comprehended all God's benefits, that pertain as well to the use of this present life, as to the eternal & heavenly blessedness. And so refers it as well to joys on earth, as to joys in heaven. And happily seeing the Prophet makes mention here of the house of God, it is best understood of the great comfort which men shall receive through God's loving kindness towards them, in the time of our Saviour's Kingdom on earth, when Jerusalem and the Temple of the Lord shall again be rebuilt, and all Nations shall flow unto it, as it is, Isai. 2.2. or as it is, Zech. 14.16. shall go up from year to year to worship the King the Lord of Hosts, and to keep the feast of Tabernacles. When I say, in the mountain of the Lords house, in the restored Jerusalem, the Lord of Hosts shall make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined; And shall destroy the face of the covering cast over all people, and the veil that is spread over all Nations, Isai. 25.6. etc. And besides, every understanding man knows, that [to drink of the river of thy pleasures] is a metaphorical expression, seeing pleasures are not the nourishment of the body, and so properly, and corporally drank of; but belonging to the soul, to which they are as comfortable, as sweet and wholesome waters to a thirsty body. But to drink wine, to eat the Passeover, to eat and drink at our Saviour's table, to eat bread in the Kingdom of God, to sit on seats, and judge the twelve Tribes of Israel, are all proper expressions, and so quite different from the other. And as spiritual pleasures appertain to the Saints on earth, as well as to the Saints in heaven; so do eating and drinking agree as well with glorified, as unglorified bodies, as well with the state of immortality, as with the state of mortality. For our Saviour did eat on earth, (at his Disciples table) after his resurrection; and he saith, that the glorified Saints shall eat and drink with him at his table, after their resurrection. And further he saith, that after the last Judgement, there is in the new Jerusalem the fruit of the tree of life, to be eat of; and the water of the river of life to be drank of; his words are, To him that over cometh will I give to eat of the tree of life in the midst of the Paradise of God, Rev. 2.7. and again, Rev. 22.14, 15. Blessed are they that do his Commandments, that they may have right to the tree of life. And whosoever will, let him take of the water of life freely. And indeed seeing God creates nothing in vain, it were vain to think, that the tree of life should bear twelve manner of fruits monthly, unless they were to be fed on: or that the river of the water of life should run through the midst of the street in the holy Jerusalem, if it were not as well to be drank of by the Saints in glory, as to nourish the tree of life on the sides of it. And therefore unless you can bring better proofs to show that I am misinformed, or do misinform, than these texts of the Psalmist, or any you have cited hitherto, you yourself will be found an overhasty misinformer against the truth.   

Israel's Redemption. And as it is evident from his own words, that the Throne of his Kingdom is not now in heaven: so it is plain from Saint Paul's, in 1 Cor. 15.12. that it shall not be thereafter the judgement of the dead; his words are these, As in Adam all dye, even so in Christ shall all be made alive: But every man in his own order, Christ the first fruits, afterwards 
* They that are Christ's at his comming-If there were not to be some distance of time betwixt the resurrection of these, and other men, it had been as easy for the Apostle to have said, they that are dead, or, all that are in the grave. And if there shall be a precedency of time, than no doubt but it shall be such a precedency, as may bring some advantage and honour unto the Saints: and therefore not only of a few hours or days, but of a more notable continuance, and length of time; of many years. For if Christ should descend for no other purpose, but to call all men to judgement, then as there would he need of none, so there could not well be any priority of time to distinguish their resurrection; because in that act, both good and bad must be assembled before him at the same time: and the wicked doubtless should then be raised as soon, to see his coming, as the just, to meet and accompany him therein.  they that are Christ's at his coming, (and therefore not the 
m Zech. 14.5. 1 Thes. 3.13. chap. 4. ver. 14, 15, 16. 2 Thes. 1.10. Col. 3.4.  Martyrs only.) Then cometh the end, (what, presently after his coming? no, but) when he hath delivered up the Kingdom to God, even the Father, (and when shall that be?) when he shall have put down all rule, and all authority, and power. For he must reign till He, (that is, the Father,) hath put all his enemies under his feet: which will be fully accomplished, when the last enemy shall be destroyed, which is death, and when all things shall be thus subdued unto him, than (shall follow that inutterable glory, that height of happiness, where) the Son also himself shall be subject unto him, that did before put all things under him, that God may be all in all.  
Mr. Petrie's Answer. 1. Whether the Apostle might have said so, or so: Can any man gather necessarily out of these words so great a distance of time, betwixt the resurrection of the godly, and of the ungodly? Here the Apostle nameth the godly, and not the ungodly, not importing any notable distance of time: but because he had said, ver. 22. In Christ all shall be made alive, which words cannot be properly and univocally meaned of the ungodly, whose rising shall be for the accomplishment of the second death: therefore here ver. 23. he justly smits the mention of the ungodly, and speaks of the godly, as also he doth, 1 Thes. 4.16, 17. where we find expressly an order among the godly, saying, The dead in Christ shall rise first, and then we who are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air. The Apostle in both texts speaks of the same coming of Christ, (as this Author acknowledgeth and applieth the words to the same purpose, pag. 50.) As none will say, that there shall be any notable priority in time betwixt the one and the other sort meeting Christ: so, and fare less do these words speaking only of them that are in Christ, import two resurrections, different the one from the other, the space of a 1000 years. Yea, and the Apostle saying, That we shall be caught up, and meet the Lord in the air, and so shall be ever with him: How can any imagine that we shall come down again from the air to abide so long a space upon the earth: and therefore he speaks there of the general resurrection, when they who are in Christ, shall be ever with him, not in a temporal, but everlasting glory. And seeing the Apostle speaks both here and there of the same resurrection, certainly he speaks not here of a resurrection before the time of the general judgement. 2. pag. 49. After these words of Paul, at his coming: Mr. Maton inserteth, and not the Martyrs only. Why inserteth he these words? doth any (who denyeth this earthly Monarchy) say, that the Martyrs and no more shall come with Christ? no, but some Millenaries say so. And here he would mark a word against them. Be it so. 3. He wresteth the words thus, Then cometh the end, (what presently after his coming? no, but) when he hath delivered up the Kingdom to God, even the Father; and when shall that be? when he shall have put down all rule, and authority, and power, etc. Here instead of explication is a very contradiction of the text by inserting a negative, and conveying it closely with a query: The particle Then hath relation to the words preceding, and the word Comes, is not in the original, as ye may see by the divers characters in the translation, and it may as well be rendered, Then, or at that time is the end, when he shall have delivered up, etc. So that the very time when he shall deliver the Kingdom, is when they who are Christ's shall arise at his coming: And therefore there shall be no notable distance of time betwixt the resurrection and the general judgement, and consequently these words of Paul do clearly prove, that the reign of Christ as God-man doth not begin after his next coming, nor can (without contradiction unto the Apostle) any notable space of time be betwixt his next coming, and the last subduing of all things. The 25 verse proveth the same: for when it is said, For he must reign till he hath put all his enemies under his feet; thereby is teached (more clearly in the original language) that now he reigneth, and continues reigning, and consequently, he is not to begin his reign, (even as it is said, Heb. 2.8. Thou hast put all things under his feet,) and when they who are in Christ shall be made alive, death the last enemy shall be destroyed, and then is the end of administration.  
Reply.  
1. The reason which you allege against the distance of time betwixt the resurrection of the godly and ungodly, to wit [that the last clause of the 22 verse, So in Christ shall all be made alive, is not properly and univocally meant of the ungodly, whose rising shall be to the accomplishment of their second death;] this reason is a mere mistake, or rather a groundless untruth. For as in Dan. 12.2. the words, [Sleep and Awake,] are indifferently applied to the death and resurrection of the just and unjust; as in this chap. ver. 20. the word [Sleep] is indifferently applied to all that are dead; and ver. 12, 13.15, 16 21.29. [The dead] are opposed to the living in general, to all that live a natural life on earth; and so are meant of all that are departed out of this l fe, both elect and not elect. In like manner the word [Sh●ll be made alive,] ver. 22, is opposed only to the first and natural death of the body, to the corruptible state of it in the grave: and not to the spiritual death of the soul, or to the second and supernatural death of the body; and consequently doth equally comprehend the resurrection of the good and bad: as the 21 verse doth further confirm, For since by man came death, (to all, both good and bad) by man came also the resurrection of the dead (of all, both good and bad.) So that the Apostle discoursing here of a proper and bodily resurrection, speaks only of such a death, as is common to all, (which is a bodily death,) and such a resurrection as is common to all; (which is a bodily resurrection.) And having proved the resurrection, and shown also in what order it shall be fulfilled: towards the end of the chapter, he tells the Saints with what bodies they themselves shall arise, to wit, with incorruptible, with glorified, with spiritual bodies. And as for the text, in 1 Thes. 4.16, 17. it doth show only that the Saints which are living, at our Saviour's coming, shall not be caught up to meet Christ, before those that are dead. For when the Saints who are dead, shall be raised out of their grays, than the Saints that remain alive shall together with them be caught up into the clouds to meet the Lord. So that this order, (as you call it) is an order betwixt the Saints remaining alive at our Saviour's coming, and the Saints deceased before his coming: and not an order touching the distinct rising of all those that are dead, which is that which Saint Paul affirms in the 1 Cor. 15.23. etc. And whereas you would make it a matter incredible, that our Saviour and the Saints shall come down again, from the air, to abide so long space on earth, only because it is said, [That they shall meet the Lord in the air, and so shall ever be with the lord] You do show yourself to be either very forgetful of what you have read in God's word, or that you took but little notice of it, when you did read it; For doth not Zech. 14.5. tell us, That the Lord shall come and all the Saints with him? Seeing then the Saints shall meet the Lord in the air, as Saint Paul saith: and seeing also when they are met, the Lord shall come, and all the Saints with him, as the Prophet saith, whither shall they come, but from the air to the earth? Surely whatsoever you or any other through your persuasion may imagine of it, Job makes no doubt of it. For chap. 19 ver. 25, 26, 27. he saith, I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin, worms destroy this body, yet in my fl●sh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another, though my reins be consumed within me. And Jeremiah seconds him, chap. 23. ver. 5. in express terms touching our Saviour's abode on earth. Yea seeing our Saviour at his coming with his heavenly host, shall take the Beast and false Prophet alive in battle, and make a feast of their Armies for the fowls of heaven, as it is revealed in the 19 chap. of the Revel. and tread them in the winepress of his wrath, that the blood shall come even unto the horse-bridles, by the space of a 1000 and 600 furlongs, as it is foretold Revel. 14.19, 20. Shall he descend to the earth to do this, think ye, or shall he not? And why also may not the Saints, when they have met the Lord, as well be ever with him, though he first descend with them to reign on earth, as if he should go immediately bacl with them into heaven? Nescis, haud dubio nescis.  
2. You might well have spared this passage, unless you could have showed, that I had marked any thing against the truth. But doth the Apostle prove them only to be in an error, who hold that none besides the Martyrs shall rise & reign with Christ at his coming? Surely he marks a word against those too, who hold that all the dead shall rise at Christ coming; for— every man, saith he, in his own order, Christ the firstfruits, afterwards they that are Christ's at his coming. Lo here the order of the Saints that die before Christ's appearing, is, to be the next that shall rise after Christ himself. And when then is the order of the rest of the dead; but when the time of Christ's 1000 year's reign on earth, is finished? when the last enemy is destroyed, which is death? which shall not be utterly destroyed till the last resurrection, till all men be raised from the dead. For seeing the Apostle without any relation to the several estates of the just and unjust, after their resurrection, speaks here only of the rising of their bodies, which equally and univocally belongs to them all; why should we think, that he would not as well have mentioned the resurrection of the just, if they were to rise at the same time with these? if the words [But every man in his own order] do not intimate any order? do not intimate a priority of time betwixt the godly and ungodly, as well as they do betwixt Christ and them?  
3. If you were as able to justify your accusations, as you are forward to accuse, there were no contending with you; but it is so common with you to awe the Reader with great words, when you have least to say to the purpose, that he is by this time well acquainted with your craft, and therefore your bare affirming that here is a contradiction, will be taken for no evidence. Although then the word [cometh] be not expressed in the original, yet to make the sense complete, this word, or a word equivalent to this, (as your own translation doth witness) is here to be understood. For then, [or at that time, say you, is the end.] I pray at what time? at the time of our Saviour's descending? surely the Apostle answers not so: but when he shall have delivered up the Kingdom to God, even the Father: When he shall have put down all rule, and all authority, and power, etc. So that the [Then] here is referred by Saint Paul, to these [Whence] which follow it, and not to the words foregoing, as you wrist it. And besides whereas the Apostle shows us, when the end shall be by these convertible expressions, When he shall have delivered up the Kingdom to God: When he shall have put down all rule, and all authority, and power: you skip from this, and falsely and fallaciously infer, [That the time when he shall deliver up the Kingdom, is, when they who are Christ's shall rise at his coming:] so that according to your explication of the text, the words, [Than cometh the end] are superfluous, and the text should run thus, Christ the firstfruits afterwards they that are Christ's at his coming, when he shall have delivered up the Kingdom, etc. And thus it appears, how much this place of the Apostle doth puzzle you. And yet you tell us also, [That the 15 ver. doth teach us that Christ reigneth now, because it is said there, for be must reign, etc.] But this is no truer than the rest that you have said. For the Apostle refers these words to the time after his coming, and not to the time that now is; so that the full meaning of his words, is this. Afterwards they that are Christ's at his coming, Then cometh the end, when (after his coming) he shall have delivered up the Kingdom to God; When (after his coming) he shall have put down all rule, and all authority, and power; When (after his coming) the rest of the dead are risen. For he must reign (after his coming) till he hath put all his enemies under his feet: And the last enemy that shall be destroyed is death, at the last resurrection of the dead. And whereas you add that text Heb. 2.8. [Thou hast put all things under his feet, to prove also that Christ doth now reign;] You do very unadvisedly contradict your own Tenet, and the Apostles words. For if all things are now actually put under him, than he doth not now reign, seeing the Apostle saith, That he must reign until he hath put all his enemies under his feet, and no longer. And therefore it is evident that those words, Heb. 2.8. are spoke in relation to God's fore-appointment of it, and not to the actual performance of it: to Gods committing of that power to the Son by which he is now able to subdue all things unto himself, as it is Phil. 3.21. and not to the Sun's putting of this power in execution, which shall not be till his coming again, as both the order and sense of Saint Paul's words here do show; and the voices in heaven at the sounding of the seventh Trumpet, Rev. 11.15. And the thanksgiving of the Elders, ver. 17. do confirm. And so the beginning and not the end of the administration of Christ's Kingdom is to be when they who are dead in Christ, shall be made alive. And though these Saints shall die no more, yet death the last enemy shall not be then utterly destroyed, for as much as none but these Saints shall then rise: and that the Jews which are then to be delivered, and the Gentiles which shall be called at and through their deliverance, and those who are borne in the time of our Saviour's reign, shall be subject unto death as well as we, though not to the like persecution by men, or temptation from Satan, who is then to be bound up for the space of a 1000 years.   

Israel's Redemption. Thus fare Saint Paul, whose words do clearly prove, that the reign of Christ as man, (of which alone we treat) doth neither begin before his coming, nor extend itself beyond the death of D●ath the last resurrection. And therefore cannot without a palpable contradiction, be taken for the time, when he shall give up his Kingdom to the Father: nor for the time that now is; betwixt which and his Kingdom too our Saviour in my conceit, hath put an irreconcilable distinction, calling this, the time, not of a Kingdom, but of temptation; that is, a time of persecution for righteousness sake; a time wherein his Disciples must be delivered up to be afflicted, killed, and hated of all Nations for his Name: that thus fulfilling the rest of the afflictions of Christ, for his body's sake, which is the Church, they may at last wholly, and together, (for shall not their bodies as well reign with Christ, as their souls? but these we know, are, and shall be yet captives to the grave: or, are the Saints that shall be found alive at Christ's coming exempted from his Kingdom? for if he should reign till then, and then give up his Kingdom to his Father, they are exempted; but if, as our Apostle she was, his reign begin not till his coming, then as the living shall at that time 
n Thes. 4 15, 6, 17.  together with the dead in Christ, be caught up to meet him; so the Saints shall then, and till than they cannot wholly, and altogether reign with him) I say together and at once be made partakers of their Master's Kingdom, which as it appears is not to be in heaven, and therefore must needs beheld on earth; where all things which our Saviour promised his Disciples may well be accomplished in a literal sense.  
Mr. Petrie's Answer. What God by his word and experience hath conjoined, let no man call irreconcilable: for he saith Psal. 110.2. Reign thou in the midst of thy enemies: and Rom. 8.37. In all these things (that is in the midst of our sufferings) we are more than conquerors: so that when the enemies do rage and persecute, even than doth Christ reign, and the godly are Kings, or if there be any title more transcendent.  
Reply.  
Certainly experience doth join nothing together, but declares only to us what God hath conjoined, and doubtless what God hath conjoined, Christ would not separate: and yet Luke 22.28. he saith, Ye are they which have followed me in my temptations, therefore I appoint unto you a Kingdom, as my Father hath appointed unto me, that ye may eat and drink at my table in my Kingdom, and sit on seats judging the 12 tribes of Israel. Which words, as they do plainly distinguish the time of Christ's temptations, from the time of his Kingdom; so they do show too, that the Apostles Kingdom was then only appointed unto them by our Saviour, and not then enjoyed by them. And you cannot deny it, unless you will say, that the Disciples did then sit on seats, judging the twelve Tribes of Israel: or that Christ himself did then reign; for it is his own Kingdom which he here appoints unto them. Neither will the texts which you have cited, prove that the time of our Saviour's and the Saints persecution and affliction doth contemporate with the time of their reign. For that Psal. 110.2. Reign thou in the midst of thy enemies, doth show only, that he shall reign amongst those who shall declare themselves enemies to him and his, both before and when he comes to reign; and not that his enemies shall have any power to molest (much less to raise persecution against) him, and his when he doth reign: for the 1 verse doth manifest that these enemies are to be made his footstool at his very entrance into his Kingdom: at his coming from the right hand of God, at which time it is, that he is to reign amidst them, and not before. And that text Rom. 8 37. doth show only, that through God's special love towards us, we are enabled to conquer a●l tribulation, distress, peril, (or whatsoever else) that can be brought on us for our faith in Christ: and consequently that we do now contend for a Kingdom, but not that we do now reign; for who will say, that when two strive for the mastery, either of them is conqueror, ●ill one be vanquished: or that when two Princes contend for a Kingdom, either doth reign over the other, till one be quite subdued unto the other? and such certainly is our condition in this life, and no other. For now ye are full, now ye are rich, ye have reigned as Kings without us, and I would to God ye did reign, that we also might reign with you, saith Saint Paul, 1 Cor. 4.8. where he goes on, For I think that God hath set forth us the Apostles last, as it were men appointed to death, for we are made a spectacle unto the world, and to the Angels, and to men, etc. What! would the Apostle have thus denved that he did reign, only because many tribulations did attend him, if the reign of the Saints and their sufferings were consistent? Doubtless he would not: and therefore though they depart out of this life, as conquerors over all temptations, through the grace of God that is in them: yet they live not here as Kings, but as combatants: neither do they finish their conquest, till the appointed time of th●ir life be finished. And when should they be Kings, but when they receive their crowns; which is not while they fight, nor presently after they have overcome, (but when they receive their bodies again to wear them) but at the day of Christ's next appearing, which shall be a Coronation day to all them that love that day; as the same Apostle's words do witness, 2 Tim. 4.7.8. I have fought (saith he) a good fight, I have finished my course, I have kept the faith. Henceforth is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that day, and not to me only, but to all them that love his appearing. And in the 2 chap. of the same Epistle also ver. 11.12. he thus plainly distinguisheth the time of the Saints reigning from the time of their suffering. It is a faithful saying: for if we be dead with him, we shall also live with him. If we suffer, we shall also reign with him. Here Mr. Petrie further excepts against two particulars in the parenthesis of my foresaid words.  
The 1 Particular. And shall not their bodies as well reign with Christ as their souls? but these (we know) are, and shall be yet captives to the grave.  
Mr. Petrie's Answer. When Christ shall come, the last enemy shall be destroyed, and the bodies (and not the Souls, which die not) shall be made alive, and both shall be with him for ever.  
Reply.  
You should here have told us, whether the bodies of the Saints shall not reign with Christ as well as their souls; in stead whereof you tell us, [that their souls die not, and that when Christ comes, their bodies shall be made alive, and both bodies and souls shall be with him for ever.] I dare say this answer was never learned in any approved school: and I believe indeed, that this Querie did put you to a stand. For if you should have denied, that the bodies of the Saints must reign as well as their souls, you could show no reason for it. And if you should have granted it, you had herein denied your own Tenet, to wit, that the Saints do now reign, because while they are in this life, they suffer in their bodies all manner of distress, they are hungry, thirsty, naked, scourged, buffeted, banished, tormented: and when their souls depart out of this life, their bodies are left behind to moulder into dust. So that neither while they are in the body, nor when they are out of the body, are their bodies in a condition agreeable to a regal estate; to the quiet, free, honourable, powerful, and delightsome estate of Kings; of such as rule over others. Yea it is in regard of their bodily afflictions only, that they are here of all men most miserable: and the spiritual conquest of their souls, is indeed the principal occasion of men's tyrannising over their bodies, and of their conquering and destroying the life thereof.  
The 2 Particular. Are the Saints that shall be found alive at Christ's coming exempted from his Kingdom? for if he should reign till then, and then give up his Kingdom to his Father, they are exempted.  
Mr. Petrie's Answer. He is a King till then, and governeth all who are, and shall be: and when he shall come, they who shall be found alive, shall be caught up to meet him. And because the clearing of this point, may serve for clearing the whole matter, I add by way of explanation. As the sin of Adam was committed against God the Father, & his revolting or apostasy was a diminution of the Father's Kingdom, so the bringing of the faithful into his obedience, is the rendering of that Kingdom. It is true, the offence was against the Son, and Holy Spirit: but the work of the creation, being the work of the Father in a special manner, (as it is intimated in the Creed) the sin was directly against the first Person. When obedience was not given, the Father might have executed his justice on the offenders, as he did on the Angels. Now as when a part of an earthly Kingdom rebelleth against the King directly, and indirectly against his Son, as a friend, and heir of his Father's Crown: the Son may undertake to regain the rebels unto his Father, and the Father may be well pleased to commit unto his Son that part of the Kingdom for that effect with full power, which the Son accepts, and reigneth, and prevails powerfully: so that, albeit, the archtraitor gain-stand in malice to the honour of the Ring, and his Son, yet many of the rebels are reconciled with the King, who by this means regaineth his Kingdom: So the Son of God hath undertaken for so many as it pleased him, and beseecheth men to be reconciled with the King of heaven and earth, showing that he hath appeased the Father's wrath, and hath power to receive into, and exclude from the Kingdom of heaven: which power he hath received of the Father; and he shows that there is a time determined for receiving men into grace again; So that if that time shall expire, there is no more grace to be showed unto any; Satan envieth the glory of God, and man's reconciliation, and therefore opposeth by deceiving some, and vexing others, who harken unto the word of reconciliation: nevertheless Christ prevaileth by his preaching, so that a great many repent, and crave mercy, and others not: when the determined time comes, these who have been received into mercy, are presented unto God the Father, and as if they had not rebelled, he accepts them into his Kingdom: when the Son saith, Here am I, and these whom I have brought into acknowledgement of their offences: I have satisfied justice for them, Thou O Father hast thine own Subjects, and let them have the Kingdom prepared for them: The Father will not say, thy reward is not in heaven, but on earth: therefore let them go again to the earth, and inherit glory there for a 1000 years: but receives them into the inheritance reserved for them in the heavens.  
Reply.  
This answer is as much besides the question as the other: for the argument is, That if Christ doth now reign, and shall reign only till his coming, than those Saints which shall be found alive at his coming shall be exempted from his Kingdom, shall not reign with him, as the Saints departed did reign with him. To which you say no more but this, [That they shall be caught up to meet him.] And besides, seeing our Saviour is not to give up his Kingdom to his Father, till after his next appearing, and that the time of his reign is to be but a 1000 years; it must needs follow, (according to your opinion) that not only all the Saints before his incarnation, but that the Apostles themselves too, and all the rest of the Saints that have been converted within the first six hundred years and upwards since his incarnation, must be excluded from his Kingdom. And yet doubtless both the Saints before Christ's first coming, and the Saints under the first ages of the Gospel, have all reigned spiritually, as well as the Saints since that time. They have been conquerors I say, over sin, and over sufferings for obedience unto Christ, in as eminent manner, as any Saints since have been, (if not more eminently,) as in the 11 chap. to the Heb. the Acts of the Apostles, and the Ecclesiastical histories do testify. And therefore that reign of the Saints revealed in the 20 chap. of the Apoc. as a reign to come, and to be but of a 1000 year's continuance, must needs be meant of some other reign: and consequently of a proper and politic reign on earth, at the redemption of their bodies. But lest the reader should take notice that you have nothing to say to these arguments, you annex unto your indirect answer, a long discourse; whereof that of the Apostle, Rom. 5.19. As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous: is the whole sum. And in this discourse which you call [a clearing of the whole matter.] There are these notable passages. For first you rell us, [that Adam's revolting was a diminution of the Father's Kingdom.] whereas indeed it made way for the salvation of those whom God had predestinated unto the adoption of children by Jesus Christ, of which number not one was diminished by Adam's apostasy: for as many as God had purposed to save before man's fall, so many and no more will he make heirs with Christ, will he make partakers of the Kingdom prepared for them from the beginning of the world. Secondly, you tell us, [That the bringing of the faithful into the obedience of the Father, is the rendering of the Kingdom unto him.] And so you make Christ's reign, and the rendering of his Kingdom to the Father, to be all one, and to contemporate; whereas the giving up of his Kingdom, must needs succeed the time of his reign: for to cease from governing a Kingdom, must needs presuppose a preceding government of it. Yea and you yourself say afterwards, [That when the determined time comes, these who have been received into mercy, are presented unto God the Father— when the Son saith, Here I am, and these whom I have brought into the acknowledgement of their offences, I have satisfied justice for them, Thou O Father hast thine own Subjects, and let them have the Kingdom prepared for them.] Wherein you plainly acknowledge, that the rendering up of the Kingdom to the Father, is to be when the number of the elect is fulfilled, when these who have before been received into mercy, are all presented unto God the Father, with spotless and incorruptible bodies and souls. Which is a flat contradicting of your former words, to wit, That the receiving of the faithful into mercy, that the bringing of them into the Father's obedience at their conversion, is the rendering of Christ's Kingdom. Thirdly, you tell us, [That Adam's revolting was a sin directly against the Father.] Whereas the works of power being chief attributed unto the Father, the works of wisdom unto the Son, and of love unto the Holy Ghost; The sins of infirmity, and weakness are most direct against the first Person: the sins of ignorance and unadvisedness most direct against the second Person: and the sins of wilfulness and malice, most direct against the third Person. And did Adam fall out of weakness, when (as all Divines agree) he had ability to stand? or out of ignorance, when he knew that he did what he was forbid to do? or rather out of wilfulness, when notwithstanding his power to have withstood temptation, and his knowledge of the unlawfulness of the act; he yet yielded to do what he should noth●ve done? Fourthly, whereas the rebellion of mankind against God is general: you compare it only with the rebellion of a part of an earthly King's Subjects. Fifthly, from this defective comparison, you make Christ to reign but over a part of his Father's Kingdom; whereas he is to deliver up a whole Kingdom to the Father, and not a part of a Kingdom only; and doubtless he must reign over all that he delivers up. Yea although you here make Christ to reign only over a part of his Father's Kingdom, and say also, [That the areh-traytour gain-stands in malice to the honour of the King and his Son: that Satan still opposeth by deceiving some, and vexing others:] yet you say pag. 7. That Christ is great over all the world, seeing all the Gentiles do praise him, and all people land him. And pag. 52. That he hath made all Kingdoms of the world acknowledge his authority, and hath put down all contrary power and authority, etc. And pag. 58. That now is no Kingdom but our Lords and his Christ's. And pag. 40. That his enemies are made subject to him, even his greatest enemies. So contrary are you to the truth, and to yourself. Sixthly and lastly, you tell us, [That at the delivering up of our Saviour's Kingdom, the Father will not say, Thy reward is not in heaven, therefore let them go again into the earth, and inherit glory for a 1000 years.] And doubtless he will not. For when our Saviour shall give up his Kingdom to the Father, his own Kingdom on earth shall be fulfilled. And we say, that his Kingdom is to begin at his appearing, when none but the Saints then departed shall rise: and not at the last judgement, when all others shall rise, as you to delude the reader do purposely misunderstand us. And so your pretended explication of the whole matter, is indeed no other, but an intended implication of a plain truth.   

Israel's Redemption. Of this Kingdom also speaks Saint Peter, in Acts 3.19. Repent ye therefore, and be converted, that your sins may be blotted out, when the 
o 1 Pet. 1.13.  times of refreshing shall come from the presence of the Lord, and he shall send Jesus Christ, which was before preached unto you, 
p Luke 19 11, 12. etc.  whom the heavens must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy 
q Rev. 10.7.  prophet's si●ce the world began: where if by [the times of refreshing, and times of restitution of all things] nothing else can be meant, but the Jowes inhabiting ag●ine of their ow●e land, and the bringing of all other Nations into subjection to them, (with which a blessed and wonderful change of the creatures shall concur) than it is evident, that when Christ comes at this time, he shall accomplish this thing to Israel; and consequently receive his appointed Kingdom: but that these words can have no other meaning, a small acquaintance with the Prophets will inform you: who as they speak of nothing more, so they have nothing which can be applied to our Saviour's second coming, as a comfortable effect so generally foreshewne, but this.  
Mr. Petrie's Answer. I am sure, no man can imagine that these words in themselves import, that our Saviour shall reign among the Jews as an earthly Monarch: which is the point. pag. 45. And therefore this, if by the time, etc. is as if one would say, If I be a King, I am a King. 2. That the Prophets have another meaning, may be seen by all interpreters, and partly by that is said here. 3. It is wonder, if any Jew will say, that the Prophets speak of nothing more; for if his meaning be, They speak not more of any other thing, it is questionable, seeing there is much spoken of God's precepts: But if he do mean, (as it seems) that they speak not of any other thing that can be applied unto our Saviour's coming, I will cite one Prophet for all, Dan. 2.1, 2. Where is mention of the great Prince, of great trouble even to the time of deliverance, and then awaking of some (not for a space of time, but) to everlasting life, and of others (at the same time) unto shame and everlasting contempt. And is not this a more comfortable effect foreshewne generally unto every one, that shall be written in the book? Now the cause why the Prophets writ so much of Jerusalem, and that Kingdom to be restored, was, That the godly hearing of the destruction of that Kingdom, did greatly fear, that that Commonwealth should never be restored, wherein Christ our Saviour was to be borne, and perform the work of redemption: we may justly think, that their fear was not so much the want of bodily liberty, as the not coming of our Saviour: and therefore the Prophets insist much upon that point for the comfort of the godly, that howsoever that Kingdom shall be ruined, yet it shall be restored, and all Nations shall by the preaching of Jews come into the obedience of Christ, and so receive laws from the Jews, as being captives unto them, whose captives they might be for a time. But to imagine that the faithful did expect, and the Prophets did speak of no other thing but this earthly Monarchy, is too gross, and directly contradicting the Apostles bearing another testimony of them, Heb. 11.16. They desire a better country, that is, heaven. And 1 Pet. 1.9, 10. Receiving the end of your faith, even the salvation of your souls: Of which salvation the Prophets have enquired and searched diligently, who prophesied of the grace that should came unto you, etc.  
Reply.  
1. If these words in themselves import not, that our Saviour shall reign among the Jews as a Monarch on earth: yet compared with the prophecies to which they do direct us for an explanation of [the times of refreshing, and times of restitution of all things,] ●hey do certainly import as much. And this form, If by the times of refreshing, and times of restitution, etc. the Jews restoring to, and prosperity in their land, must needs be meant, th●n it is evident, that when he comes at these times, he shall accomplish this unto Israel, is not to prove (idem per idem,) the same thing by the same thing, as you untruly affirm. But this form, If by the times of refreshing &c. the Jews restoring to, and prosperity in their land be meant, then by the times of refreshing, etc. the jews restoring to, and prosperity in their land is meant. And your silence touching the meaning of the times of refreshing, and the times of restitution of all things doth manifest, that you did thus traduce the form of this argument, only because you could not gainsay the evidence f it.  
You say pag. 23. T at a●l interpreters (except a few Millenaries) have expounded the prophecies touching the Jews future prosperity in their own land, of the Jews only. And you say here, [That all (without exception) have said, that the Prophets have another meaning.] But surely we have showed that such interpreters cannot prove what they say. Yea seeing it is evident by Saint Peter's words here, That our Saviour shall not come again till the times of refreshing, etc. and that it is as evident by the writings of the Prophets, (to which the Apostle directs us for an interpretation of these times) that nothing appliable to our Saviour's second coming, (as a comfortable effect) is foreshowed by them all, besides the pious and prosperous establishment of the Jews in their own land: It necessarily follows, first, That this is meant by the times of refreshing, etc. And secondly, That the prophecies touching this subject, are properly and historically to be understood. I say historically, for what is a prophecy, but an history of things to come, as a Chronicle is an history of things past?  
Doubtless these words are plain enough to a man of fare meaner capacity, than you are. And as I have said it once, so I dare say it again; That as the Prophets speak not more of any one thing than they do of the redemption and restauration of the Jews; so nought which can be applied to our Saviour's second coming as a comfortable effect, is foreshowed by them all, but this. Which last words you purposely misapprehend, that you might have somewhat to say. For whereas I have said only, That there is no comfortable effect belonging to Christ's second coming, which all the Prophets have foreshowed, but this. You make me say, that none of the Prophets have spoken of any other thing, that can be applied to our Saviour's coming, but this. And then you bring an instance out of Dan. 12.1, 2. [Where, you say, is mention of the great Prince, of great trouble, even to the time of deliverance, and then awaking of some, (not for a space of time, but) to everlasting life, and of others, (at the same time) unto shame and everlasting contempt.] But surely as the matter of the first Parenthesis is not affirmed by us, so the contents of the last are but a false gloss. For though the Proph●t s●ith, That many of them that sl●epe in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt; yet he saith not, that all these shall ●ise at the same particular time. And the first verse, which shows that the great Prince shall stand for the children of daniel's people, and that they shall at that time be delivered, (every one that shall be found written in the book, that is, That God hath appionted to be delivered) doth plainly intimate, that the Jews shall be then greatly hated and oppressed by other Nations (as the two last verses of the preceding chapter compared with Rev. 16.12, 13, 14, 16. and with the 7 chap. of this prophecy, and other prophecies do plentifully declare) and consequently it doth foretell, that which we affirm to be meant by the [time's of refreshing,] to wit, the deliverance of the Jews, (of daniel's people,) both from their spiritual and bodily bondage: For why else is the deliverance of the Jews only spoken of, who have so long been, and still are captives both to unbelief, and to other Nations? stranger's to Christ, and to their own country? And whereas you tell us, [That the restoring of the Kingdom of Israel, was so often revealed by the Prophets rather to keep the Jews from the distrust of our Saviour's coming, thou to comfort them against the loss of their bodily liberty, and native inheritance.] Doubtless it was rather for this, then for the other; seeing they did reveal also many particular prophecies, touching our Saviour's incarnation; which revelations did more directly confirm their belief of Christ's coming, than those touching the deliverance of their posterity, and the restoring of their Kingdom to them, could. And seeing you confess here, [That the prophecies touching the restoring of Jerusalem, and that Kingdom, did concern the Commonwealth of Israel, which was afterwards destroyed,] You do herein apparently admit of that proper sense of the prophecies, which you have before so much opposed. For the destruction of a temporal Kingdom cannot be repaired, but by the regaining of that freedom, and command which it formerly enjoyed. And yet you presently recall this; for having said, [That howsoever that Kingdom shall be ruined, yet it shall be restored▪] you add immediately, [And all Nations shall by the preaching of the Jews come into the obedience of Christ, and so receive laws from the Jews, as being captives unto them, whose captives they might be for a time.] So that you speak forward and backward, all in a breath, and are as one in the midst of a bog, who knows not where to fix his foot. For first you grant, that the Kingdom of whose restauration the Prophets writ so much, was the temporal Kingdom of the Jews; and by and by you make the restoring of this temporal Kingdom, to be the converting of the Gentiles by the preaching of the Gospel, which is a very ridiculous impossibility. And as this your inconstancy, so your expression is observable: for first, though you understand that which you speak of, to be already past, yet you deliver it in the future tense, and as hereafter to be fulfilled; And secondly, you say, [That the Nations shall by the preaching of the Jews— become captives unto them.] But surely the state of grace is very unfitly termed a captivity, seeing it brings with it the greatest freedom, the freedom of the conscience. For where the Spirit of the Lord is, there is liberty, saith the Apostle, 2 Cor. 3.17. And if the calling of men to the faith of Christ, should make them captives; I pray, what will become of the spiritual reign of the Saints, which is all the reigning that you allow them under Christ? And besides, the Prophet's words, That the Jews shall possess the Gentiles in the land of the Lord for servants, and for handmaids, that they shall take them captives, whose captives they were, and shall rule over their oppressors; do plainly show that the Gentiles shall be captives to the Jews, in the like manner as the Jews were to the Gentiles; to wit, by a bodily subjection, and captivity: which cannot be wh●le the Jews themselves remain captives under the Gentiles. And therefore we do truly imagine, that the faithful did expect, and the Prophets in their revelation touching Jerusalem, and that Kingdom to be restored, did speak of a monarchy on earth. Neither doth this imagination contradict any testimony of the Apostles, touching the expectation of the faithful before Christ's incarnation. For who will say that this antecedent of S. Paul, Heb. 11.14, 15, 16. The patriarchs Abraham, Isaac, and jacob, did, in their corruptible condition, when they lived as strangers and pilgrims on the earth, desi●e a better country, that is, a● heavenly (for so the Apostle interprets himself, and n●t as you do) will bear this consequence; Therefore when they shall rise in incorruption, they shall not reign on earth a 1000 years? Or that this, proposition of Saint Peter, 1 Ep●st. chap. 1. ver. 9 etc. The believing Jews did by faith in Christ receive the salvation of their souls; (of which salvation, when it should be purchased by the sufferings of Christ, (and when conferred upon the whole Nation of the Jews,) the Prophets which prophesied of the grace that should come unto the Jews, did inquire, and search diligently) will infer this conclusion; Therefore at the redemption of their bodies, at the perfecting of their salvation through the revelation of Jesus Christ, they shall not reign with Christ on earth?   

Israel's Redemption And here we may call to mind too, our Saviour's words to james and john, when they requested that one might sit on his right hand, and the other on his left in his Kingdom. To sit on my right hand, and on my left, said he, is not mine to give, but it shall be given to them, for whom it is prepared of my Father.  
Mr. Petrie's answer. We may call to mind too his words, ye know not what you ask, Matth. 20.22. and the words of the Evangelist, ver. 24. When the ten heard it, they were moved with indignation against the brethren. Which words show that howbeit Christ had spoken of his Kingdom, yet at that time james and john were both ignorant and ambitious.  
Reply.  
You tell us here, that we may call to mind too our Saviour's reprehensive words, Matth. 20.22. and the Evangelists words, ver. 24. touching the indignation of the ten against the brethren. But surely it is best to call to mind the truth, which as it is plainly taught in our Saviour's direct answer, ver. 23. so it is necessarily employed in the other disciples indignation, who doubtless would rather have marvelled at the strangeness of their suit, then have been any whit offended with them for it, had they sought that which no man should at any time enjoy. And therefore although you may charge the two brethren with ambition, for seeking to be preferred above the other disciples: and with an erroneous conceit touching our Saviour's unlimited choice of the persons, that should sit at his right and left hand; yet you cannot charge them with ignorance touching the subject and matter of their request, to wit, that there were such places to be had, which they aimed at.   

Israel's Redemption. Which saying, as it doth show that our Saviour had before acquainted the Apostles of his Kingdom: so it intimates, that his Kingdom is to be held on earth, where only this may be fulfilled: for in heaven it cannot be done, unless we will grant, that other men shall be as highly exalted there, as our Saviour is, to wit, to the right hand of God.  
Mr. Petrie's Answer. 1. Albeit never one shall sit on his right hand nor his left, yet nothing in these words is for this purpose, seeing he saith not there, that any shall sit, but only, To sit on my right hand— is not mine to give. 2. Matth. 19.28. he speaks of sitting on the Throne of his glory, (which must be in heaven, seeing he speaks absolutely, his glory, and his glory is greater in heaven, then can be on an earthly Throne.) And he saith unto his Disciples, When he shall sit on that Throne, ye who have followed me in the regeneration, shall sit upon twelve thrones. And may not some of these thrones be on his right hand, and some on his left hand? I inquire not now, what these thrones may be, but there ye see multitude of thrones in glory, as Kings in their State may have thrones for their greatest Peers.  
Reply.  
1. Doubtless if never one shall sit on Christ's right hand, nor his left: there can be nothing in our Saviour's answer to prove this; for no scripture doth teach, that that shall be done, which is never to be done. But how shall we know whether any shall sit at his right hand, and his left, but from scripture? And if the scripture is to be sole judge in this case, (as indeed it is,) our Saviour's answer is an unquestionable evidence to prove this. For he saith, not only (as you answer for him) It is not mine to give; but he saith, It is not mine to give but to them for whom it is prepared of my Father. What! were the places on his right hand and on his left, then prepared of his Father, to be given by him to some; and yet can you say, that never one shall sit on his right hand, nor his left; and, that nothing in these words is for this purpose? Alas, that of all Gentiles, a Christian: of all Christians, a scholar: of all scholars, a Divine should so wilfully and presumptuously bear false witness against Christ himself.  
2. 'Tis true, that Matth. 19.28. our Saviour speaks of sitting on the Throne of his glory: and that he said unto his Disciples, when he should sit on that Throne, they also should sit (not on multitude of Thrones, but) on twelve Thrones, judging the twelve Tribes of Israel. And therefore that Throne of his glory is not to be in heaven, (as you say,) but on earth, (as we say,) seeing neither our Saviour, nor the Disciples shall judge any in heaven And we willingly grant that some of these Thrones are to be on his right hand, and some on his left. And therefore we say also, th●t they cannot be in heaven, because then some of the disciples, (if not all) should be as highly exalted there, as our Saviour, to wit, to the right hand of God. Which is a dignity that no creature but the Son of man shall have.   

Israel's Redemption. Which is a Prerogative peculiar to the Son alone, a pre-eminence, I say, which the chiefest of the Angels never enjoyed. For to which of the Angels said he at any time, Sat on my right hand, until I make thine enemies thy footstool, Heb. 1.13.  
Mr. Petrie's Answer. Christ sitting on a Throne, sits on the right hand of God: but to speak absolutely, To sit on a Throne in heaven, is not to sit on the right hand of God, no more than any Prince is advanced to the right hand of a King, albeit be sit on a Throne, and inferior to the King, and his eldest Son.  
Reply.  
'Tis true, that Christ sits on a Throne in heaven, as he himself saith, Rev. 3 21. and 'tis true likewise, that he sits on the right hand of God, as the Apostle saith, Heb. 1.13. and chap. 10. ver. 12. but it is not true, that I have said, To sit on a Throne, is to sit at the right hand of God. And therefore this instance, (as it is alleged by you) being a mere perverting of my words: you answer yourself, not me. And yet your answer is but a bundle of superfluous words. For who knows not, that to sit on a Throne only, is one thing; and to sit on a Throne at the right hand of a King, is another thing? and therefore that though to sit on a Throne only, be not to be advanced to the right hand of a King: yet to sit on a Throne, (or out of a Throne) at the right hand of a King, is to be advanced to the right hand of a King. As Bathsheba was to the right hand of her son Solomon, 1 King. 2.19.   

Israel's Redemption. And the same Apostles words, in 2 Tim. 4. may not be forgotten: I charge thee, saith he, before God, and the Lord Jesus Christ, who shall judge the quick and the dead, at his appearing and his Kingdom. For why should Christ's appearing, and his Kingdom be joined together: yea, why should his Kingdom be added, as the end of his appearing, unless both were to contemporate? unless his Kingdom were to begin at his appearing, & not before it?  
Mr. Petrie's Answer. The mentioning these two together and in that order, doth no more import such a beginning, than the end of glory is the beginning of virtue, because the Apostle saith, in the same order, he hath called us unto glory and virtue, 2 Pet. 1.3. howbeit glory be named before virtue glory is after virtue.  
Reply.  
Although the end doth always precede the means to the end, in the intention, and in this text of Saint Peter in the expression also: yet (as we say not that Christ's appearing is the like medium to his Kingdom, as virtue is to honour, so) we deny, that the order of Saint Paul's words, in 2 Tim. 4.1. is like to this of Saint Peter's; and that our Saviour's appearing is the end for which he is to reign. For that our Saviour is to reign, that he may appear, there is no scripture to testify: but th●t he is to appear that he may reign, not only this text of Saint Paul, but many prophecies do witness, as that of Zech. 14.4. etc. which shows that he shall reign on earth after his coming with the Saints. And that Rev. 11▪ 15. which shows that at the time of his descending, the Kingdoms of this world are to become his: and that Rev. 19, which shows in what manner the Kingdoms of this world are to become his, to wit, by destroying the Kings and mighty men on the earth in battle, and giving their flesh to the fowls of heaven. And that Rev. 20.2.3. which shows that after these Kings are thus destroyed, and their Kingdoms obtained, Christ shall shut up Satan in the bottomless pit the space of a 1000 years. And lastly, that prophetical parable, Luke 19 11. etc. which was purposely spoken against the false opinion of the jews, who even generally thought, that Christ's Kingdom should immediately appear. For it declares plainly, that the Nobleman went into a fare country, (not to reign, but) to receive a Kingdom, and to return: and that when he was returned, and had ●eceived his Kingdom: h● gave to one servant authority over ten cities, and to another ●●er five, etc. And slew those that would not that h● should reign over th●m. and is not this all one as if he had said, that he was not to reign then whilst he was among them, (as they expected,) nor in the time of his absence from them in heaven: but when he should return to them again from heaven? And besides, that our Saviour's Kingd me is to begin at his appearing, and not before (and so according to the order of the Apostles words) it is evident, in that it is said, Who shall judge the quick and the dead, at his appearing, and his Kingdom. Where by the judging of the quick and the dead, (which necestarily follows his appearing,) is showed to be his employment in his Kingdom. The judging, I say, of his enemies that would not that he should reign over them, by a temporal, (but terrible) destruction at the beginning of his Kingdom, (as the foresaid parable, and the prophecies of Zech. 14. and john 19 and others do declare.) And the judging of his Subjects, by a civil judgement in the time of his reign, (as the same parable likewise, and the Thrones of judgement promised to his Disciples, and to them that overcome, and all the Prophecies of his and the Saints reign on earth, do manifest.) And the judging again of his rebellious subjects by a temporal, (but total) destruction, when his 1000 years peaceful reign is expired, (as the Prophecy Rev. 20.7, 8, 9 doth show.) And lastly, his judging of all both good and bad, at the delivering up of his Kingdom to God even the Father, at the last resurrection of the dead: when he shall pronounce the definitive sentence of a perfect and complete salvation to the one part, to the elect: and of a perfect and complete condemnation to the other part, to the reprobate. According as it is largely expressed, Matth. 25.32. etc. and as it is employed Rev. 20.15. in these words, And whosoever was not found written in the book of life, was cast into the lake of fire.   

Israel's Redemption. And to my seeming, that prophetical image in the 2 of Dan. ver. 13. which represented both the orderly succession, and diver secondition of all the then following Kingdoms of this world, unto the Kingdom of Christ, (shadowed there unto us, by the stone that was cut out without hands,) doth give good light to this of Saint Paul. For in what manner those Kingdoms have succeeded each other: in the like manner is the Kingdom of Christ to succeed them, as appears by the same phrase of speech, which is attributed as well to the setting up of this Kingdom, as to any of them, to wit, That it shall break in pieces and consume all those Kingdoms. 
Ver. 34, 35 44, 45.  And therefore s●eing these words are meant of a conquest, and succession by force of Arms in all the former Kingdoms; how can they be otherwise understood, in this of Christ, which is to succeed them all, (as they have succeeded each other) both in time and place, as ver. 35. doth fully declare?  
Mr. Petrie's Answer. 1. In the seeming of many millions, that image doth not signify a temporal Monarchy of the Jews, which is the point in hand: and the seeming of so many, contrary to the seeming of one, might satisfy for all that long discourse following: nevertheless I add, albeit these four Kingdoms did succeed one another, ye● the Kingdom of Christ did not succeed, or was the last of them, or after them in time: for it is written, ver. 41. In the days of these Kings, [not after them,] shall the God of heaven set up a Kingdom, which shall never be destroyed, and it shall break in pieces the iron, the brass, the clay, silver and gold. It shall break the silver and the gold: than it shall be before the brass and the iron. And of what King can that be understood but of Christ, who saith Isai. 10.12. I will punish the stout heart of the King of Assyria, and chap. 37.29. Because of thy rage against me— I will put my hook in thy nose, etc. 2. Whereas it is alleged, that the 35. ver. doth fully declare that succession in time and place: certainly the 35. ver. is not contrary to the 44. ver. which shows plainly that this Kingdom shall be in the days of these Kings, and break them in pieces: and therefore these words, shall break them in pieces, signify a conquest by power, but neither by succession in time, nor by force of arms.  
Reply.  
1. You were here a little too hasty in your answer, for surely I do not say, That this image doth signify a temporal Monarchy of the Jews: but I say, That our Saviour (prefigured by the stone, that broke the image in pieces, and became a great mountain filling the whole earth,) shall set up in the place of the four Monarchies, (represented by the gold, the silver, the brass, and the iron,) and of the Kingdoms (represented by the mixture of iron and clay,) into which the last, and iron Monarchy was to be divided; a Kingdom over all the world; (which is the point in hand.) And whereas to prove that the Kingdom of Christ here foretold, was not to succeed these Kingdoms, you allege ver. 44. in which it is said, In the days of these Kings shall the God o● heaven set up a Kingdom, which shall never be destroyed: and the Kingdom shall not be●●eft to other people, but it break in pieces, and consume all these Kingdoms, (the iron, the b ass, the clay, the silver, and the gold,) and it shall stand forever. Certainly you could not have urged a plainer text to prove the contrary. For first seeing the Prophet saith, that the Kingdom here spoken of, is to be set up in the days of these Kings, that is, after the iron Roman Empire should be divided, (as the preceding verses declare,) the setting of it up, cannot possibly be meant of a Kingdom to be set up at our Saviour's first coming; and consequently not of the preaching of the Gospel by the Apostles. For this was done while the Empire was entire, and in its height: it being in the reign of Augustus Caesar that Christ was borne, and of Tiberius that he was crucified. And therefore the Kingdom that was to be set up after this Empire should be divided into several Kingdoms; and yet not presently after, but in the days of these Kingdoms; that is, after they should be of some remarkable continuance, must needs be understood of ou● Saviour's visible reign on earth, to whose kingdom, these Kingdoms shall give place, as the former Kingdoms did successively to each other. And secondly, seeing the Prophet saith, That the Kingdom shall not be left to other people: It necessarily follows, that when the God of heaven shall set up this Kingdom, some one people shall have the sway over all other people, from whom the dominion shall not be taken away, as it was from the successively prevailing Nations of the four severa l Empires. And what people should this be, (in whose hands the rule shall continue so firm and steadfast,) but the Jews, the people of whom Christ (the person, prefigured by the stone cut out without hands, har should smite the image) was to be borne? And to wh●m (at the expiration of the time allotted to the four Kingdom s, revealed in another vision, chap. 7.) The Kingdom, and dominion, and the greatness of the Kingdom under the whole heaven, shall be given, ver. 27? And thirdly, seeing the Prophet says, That this Kingdom shall break in pieces, and consume all other Kingdoms, to w●●, the iron, the brass, the clay, the silver, and the gold it is manifest, that it is by itself alone to succeed, and follow after all these: for how shall all these be broken in pieces by it, if this be not to succeed them in the place where it breaks them in pieces? And how shall all these be so consumed by it, that no place shall be found for them; if either of them shall continue with it? And fourthly, seeing it is unquestionable that the Kingdoms which the image represented, and which this Kingdom should break in pieces, were all temporal and visible Kingdoms: It must needs be granted, that this Kingdom by which these temporal Kingdoms were to be destroyed, and succeeded in their place, (for the stone having smote the image filled the whole earth,) must itself be a visible, and (for the place and manner of government) a temporal Kingdom also, Because no temporal and political Kingdom can be overthrown, and succeeded in its place, but by another of the like nature overmastering it. You go on and say, [It shall break in pieces the silver and gold, than it shall be before the brass and iron: And of what King, say you, can that be understood, but of Christ, who saith, Isai. 10.12. I will punish the stout heart of the King of Assyria▪ and chap. 37. ver. 29. Because of thy rage against me, I will put my hook in thy nose, etc.] Here are a few words, but full of very gross and contradictory untruths. For first, h●ving immediately before recited out of the Prophet, It shall break in pieces the iron, the brass, the clay, the silver, and the gold; You presently affirm, [It shall break the silver and the gold, than it shall be before the brass and the iron.] And shall we believe you when you speak against the Prophet, or when you speak with the Prophet? When you say of yourself, It shall break in pieces, and succeed but two of the four Empires; or when you say, as the Prophet doth, that it shall succeed and break in pieces the whole image, all four Empires, and the Kingdoms of the last divided Empire? Secondly, in saying that the stone (the type of our Saviour's manhood) was to be before the brass and the iron, you make Christ to be borne before the Grecian Empire was in being; whereas it is evident by the history of the Gospel, that he was borne in the days of the Roman Empire, to which the Jews were then tributaries. Thirdly, by the instances which you bring out of Isai. 10.12. and chap. 37. ver. 29. etc. to co●s●● me your argument. You first make the stone to be Christ in his Godhead, (to whom you attribute this threatening,) and not in his manhood, of which alone it is to be understood (For the stone cut out without hands, is Christ borne of a Virgin: and the mountain out of which he was cut, is the Jewish Nation, the Inhabitants of Mount Zion, the place which God had chosen to put his Name there.) And secondly, you hereby make the accomplishment of the vision, (which shown things then to come) to be before the revelation of it. For the threatening against Senacherib was fulfilled before Judah's captivity: and this vision was in the time of their captivity under Nabuchadnezzar, who was the head of gold in the image. And thirdly, you make the destruction of the Assyrian Empire to be by an extraordinary means, by an Angel sent from God; whereas it was by an ordinary means, by the army of Cyrus' Prince of the M●des and Persians: And what could you have said more contrary to the dream, and the interpretation thereof, than all this?  
2. You have nothing to say against the evidence of ver. 35. which shows that the Kingdom of Christ was to succeed the four Empires in time and place, as they had succeeded each other, (to wit, by force of arms,) but this, [that ver. 35. is not contrary to ver. 44. And doubtless it is not, nor ver. 44. to such a setting up of our Saviour's Kingdom, as we hold. For whereas you say, That this Kingdom shall be set up in the days of these Kings, and not after them.] It is as if you had told us, That a King cannot overcome, and succeed other Kings in their Kingdoms, while they reign, but after their reign. When as indeed they cannot lose their Kingdoms, but while they have them: but in the days of their reign, and not after them. And so you have not yet showed us any reason, why this phrase, [It shall break in pieces and consume these Kingdoms,] should not as well be taken properly, when it is attributed to the setting up of our Saviour's Kingdom, as when it is attributed to the setting up of the other Kingdoms. And therefore we have still good reason to believe, that the forcible and destroying fall of the stone upon the image, doth betoken no less than a conquest and succession by force of arms.   

Israel's Redemption. And as the falling of the stone upon the feece of the image, upon the last, and divided Kingdoms of the iron Empire doth probably imply.  
Mr. Petrie's Answer. The dream implieth nothing contrary to the exposition: and therefore leave probabilities that are contrary to certainties.  
Reply.  
Doubt less the dream implieth nothing contrary to the exposition: but both dream and exposition do point out our Saours personal reign on earth. For the confirmation and manifestation of which truth, we bring not probabilities only, but certainties too; yea such certainties, as all your wit and wiltnesse are not able to answer, or obscure: and therefore me thinks you have no cause to be offended with such variety of testimonies. And had I said also, that this, which I called only a probability, had been more than a probability, I had not overlasht. For seeing God by this image foreshowed Nabuchadnezzar what Kingdoms should succeed his unto the second coming of Christ: (all which time the Jews should remain captives, and tributaries.) And that the falling of the stone on the feet of the image, did intimate both the second appearing of Christ, (for the first was when he was borne of a Virgin, when he was cut out without hands:) and the expiration of the time allotted to the Kingdoms represented by the image: It necessarily follows, that when the stone should fall on the image, (when the Kingdom of God should be set up, as it is expounded,) the Kingdoms prefigured by the image, should be no longer, should all be subdued: and that the mountain filling the whole earth, the visible and Monarchical Kingdom of Christ on earth, should succeed alone.   

Israel's Redemption. For if the Kingdom of God there spoken of, were to be understood of a Kingdom, which should so be set up, in the days of these Kings; that their reign should notwithstanding continue together with it, (as not only these, but all former Kingdoms also have done with the Church militant, with the Kingdom of grace: which therefore cannot be the Kingdom there foreshewne,) then doubtless it should have been represented by some part of the image itself, (as the contemporating Kingdoms of the divided Empire are, by the mixture of iron and clay,) and not by a thing so different from it, and adverse unto it; by a stone I say, so wonderful for it, beginning, operation▪ and increase. For it was cut out without hands: and when it had smote the image, became a great mountain, and filled the whole earth. (Which the Churches as yet never did,) whose fall and growth too, as they import a more powerful, speedy and general conquest over these Kingdoms, by this Kingdom, then either the gold received from the silver, the silver from the brass, or the brass from the iron: so they imply the utter extirpation and total abolition of that mann●r of policy, and government which these Kingdoms have used; of which it is said, That they became like the ch●ffe of the Summer threshing-flores, and the wind carried them away, that no place was found for them, ver. 35. And with this sense of the interpretation of the vision, very well agreeth that in the second Psalm, ver. 8. Ask of me, and I shall give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt b●eak them with a rod 
r Rev. 2.27. ch. 19.15.  of iron, thou shalt dash them in pieces like a p●tters vessel. And tha● in Psal. 110.2. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. The Lord at thy right hand shall strike through Kings in the day of his wrath. He shall judge among the heathen, he shall fill the places with dead bodies: he shall wound the heads over many Countries. He shall drink of the brook in the way, therefore shall be lift up the head. Yea, and that too, in Psal. 149.2. Let Israel rejoice in him that made him: let the children of Zion be joyful in their King. Let the high praises of God be in their mouth, and a twoedged sword in their hand: to execute vengeance upon the heathen, and punishments upon the people: To bind their 
f Sam. 1.9.10, Psal. 47. Psal. 99  Kings in chains, and their Nobles in fetters of iron, to execute upon them the judgement written: This honour have all his Saints.  
Mr. Petrie's Answer. 1. Then teach God how he should● eveale his will. 2. It is revealed in express words, ver. 44.3. There was reason to express it by a different thing, because the four were of one quality, and this was of another quality: My Kingdom, (saith he) is not of this world, John 18.36. It is more wonderful, more powerful, and more general than any of them, and all the Kings who will not serve this King shall perish, he shall break them with a rod of iron, Psal. 2.8. he shall strike them though in his wrath, Psal. 110 5. and bind them with chains, and their Nobles with fetters of iron, Psal. 149.8.  
Reply.  
1. We leave this presumption to yourself, who have so boldly told God, what is most for his glory, pag. 15, 16. and what is most to the praise of his mercy and bountifulness, pag. 68  
2. It is revealed in express words, ver. 44. That God shall set up a Kingdom in the days of these Kings. But not that these Kings and the Kingdoms which God shall set up, are to continue together. Yea the Kingdom of God could not break in pieces these Kingdoms, could not succeed them by conquest, unless they should be in the possession of their several Kings, when the Kingdom of God is thus to be set up. And seeing these Kingdoms are to be broken in pieces, are to be consumed, by the Kingdom which God shall set up; how can you once imagine, that their conversion, and not their confusion: that their instruction, and not destruction: that their amending, and not their ending, (I mean only in respect of their former distinst titles and governments,) should hereby be meant? Certainly you cannot find in all the scripture, nor in any humane writer, such a signification of these words. And as for the Christian belief, it doth not alter the form of civil government in any Nation. But be it democratical, Aristocratical, or Monarchical, it agrees alike with all of them. Yea it consisted in the primitive times with the profession of Pagans: and doth now consist in the Eastern Churches in the religion of the Mahometans, so fare is it (in its purity and integrity,) from teaching us to disturb the peace of any Kingdom: to seek, I say, the suppression and removeall of the government or religion thereof, by outward violence, by the help of the sword. And therefore it cannot be said of the preaching of the Christian faith, that it breaks in pieces, and consumes the Kingdoms in which it is professed.  
3. There was reason, you say, to express the Kingdom of God, ver. 44. by a thing different from the image, because the four Kingdoms were of one quality, and this of another. But doubtless, (as the four were no more of one quality, than gold, silver, brass, and iron, are all of one quality, so) though they were all of different qualities from this, yet this could not be the reason wherefore the Kingdom of God, ver. 44. was represented by no part of the image, but by a thing different from it: For if notwithstanding their different qualities, they had been to continue together, (as you say) they might notwithstanding this difference of qualities have been represented together also: (as well as the contemporating Kingdoms of the divided Empire are, by the mixture of iron and clay,) but the reason was, because the setting up of this Kingdom should be the beginning of a new world; of a world in which all the Kingdoms on earth should make but one Kingdom under Christ, when once the time comprehended by the image, should be at an end, as it is said, ver. 35. Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the Summer's threshing-flores, and the wind carried them away, that no place was found for them; And the stone that smote the image, became a great mountain, and filled the whole earth. And again ver. 44. But it shall break in pieces, and consume all these Kingdoms, and it (not it with any other, but it alone) shall stand for ever. And that text, John 18.36. My Kingdom is not of this world, doth help also to confirm this: for it either points out unto us the time of our Saviour's reign, or the authority by which he is to reign. And so is as if he had either said thus, My Kingdom is not (to be now, in the time) of this world: in the time before my next appearing: but hereafter in the time of that world to come, spoken of Psal. 8. that is, at the time of my appearing again: when all creatures shall be actually put in subjection unto me. Or thus, My Kingdom (that is, the authority by which I must reign,) is not (from hence, is not to be given unto me,) of the world, (that is, of men,) but I am to have it from God; I am to fetch it from him, and to come again, as it is in the parable, Luke 19.11. etc. and in this sense the expression agrees very well with that Querie, Matth. 21.25. The baptism of John whence was it, from heaven, or of men? And besides all this, the Kingdom of grace, of which you understand the Kingdom which the God of heaven should set up, ver. 44. was set up at the first promise of Christ, as you confess pag. 9 and so was in the world even from the beginning: whereas that Kingdom ver. 44. was then to come, when this vision was revealed to Nabuchadnezzar. And if you say, that the Kingdom, ver. 44. did represent the Kingdom of grace, as it was to be set up amongst the Gentiles, at the preaching of the Gospel to them after our Saviour's ascension: Surely it was set up thus also before the division of the Roman Empire, and therefore it cannot in this sense be the Kingdom meant in ver. 44. which was to be set up after the division of the Empire: and when some of the Kingdoms into which it was divided should be Christian, or rather Protestant Kingdoms, as these words ver. 43. do intimate. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. And in the days of these Kings (to wit, of these amongst whom some that are Christian or Protestant Princes, shall mingle themselves with the seed of men, shall join themselves in marriage with unbelieving or misbelieving Princes,) shall the God of heaven set up a Kingdom which shall never be destroyed. And at the setting up of this Kingdom it is, that the contents of Psal. 2.8. and of Psal. 110.2. etc. and of Psal. 149.2. etc. (which agree so well with the breaking of the image in pieces,) shall be accomplished. And if their very expression doth not sufficiently declare, that they are properly to be understood; yet certainly all the prophecies which foreshow the Gentiles subjection to the Jews do render it unquestionable.   

Israel's Redemption. And that nought else is meant by the world to come, in Heb 2.5. but this Kingdom of our Saviour, it is evident by the authority there alleged out of Psal. 8. which prophecy is therefore made use of by the Apostle, as a plain proof, that Christ's manhood is exalted above the chiefest of the Angels: because it shows, that it is to Christ as man, and not to any of the Angels, that God hath put in subjection the world to come.  
Mr. Petrie's Answer. None denyeth it.  
Reply.  
If none denieth, that the Kingdom of our Saviour is to be in the time of the world to come; why do you so much condemn us for believing this truth? and why also do you affirm, flat against this truth, that it is now in this present world?   

Israel's Redemption. And if there be yet a world which is to be put in subjection to Christ as man, than it must needs be a distinct world, from that in 
t 1 Cor. 15.24.28. Rev. 21. ●.  which as man he shall give up the Kingdom to his Father.  
Mr. Petrie's Answer. The Kingdom or the World, whereof the Apostle speaks there, was then to come, not in respect of Christ, but of the Apostle: for he meaneth the Kingdom of heaven, as appears by these words, [whereof we speak] which have relation to the words preceding, ver. 3. If we neglect so great salvation: where he opponeth the Evangelicall promises unto the typical promises: these was an earthly Canaan, and this is heaven. Christ at the time of writing this Epistle, was in possession of it, and the Apostle did then hope for the house not made with hands, eternal in the heavens, 2 Cor. 5.1. And therefore that world is not a distinct world, but even the same in which as Mediator he shall give up the Kingdom to the Father.  
Reply.  
That the Apostle speaks of a world to come, as well in respect of Christ, as of himself, it is evident, first from Psal. 8.4. etc. which shows, that the world, which the Apostle calls [the world to come,] is the world, in which those works of God are, that he made for man to have dominion over: is the world, I say, in which the beasts of the field, the fowls of the air, and the fishes of the sea do inhabit. And secondly, it is clear from the original word, by which it is expressed: which is not [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the superior world, the third heaven, (as you take it,) but [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the inferior world, the terrestrial globe, the dwelling place of men, and all other mortal creatures: as we read Matth. 24.14. and Acts 17.6.31. And therefore the Kingdom of heaven in your sense, that is, Christ's possession of heaven, and his reigning over the Saints departed, cannot possibly be meant by it; but the Kingdom of heaven in our sense, that is, the heavenly Kingdom which Christ shall here visibly reign over in time to come, In the day, (the great day) in which God hath appointed to judge [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the world in righteousness by him, as it is Acts 17.31. that is, to execute judgement and justice on the earth, as the Prophet Jeremiah expresseth it, chap. 23. ver. 5. So that the Apostles words are, as if he had said; For not unto the Angels hath be appointed this inferior world, (of which we spoke before chap. 1. ver. 6.) to be subject in time to come, but unto Christ; as one in a certain place testified; saying, What is man that thou art mindful of him, or the son of man, that thou visitest him? Thou madest him a little lower than the Angels, thou crownedst him with glory and honour, and didst set him over the works of thy hands, etc. And thus it is manifest, that your referring of the words, [whereof we speak,] to ver. 3. is but a private fancy crossing the Apostles explication of [the world to come,] by the prophecy of David, Psal. 8.4. etc. And imposing such a signification on the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] as is not to be found in all the Scripture. And therefore we still conclude, that the world which the Apostle speaks of, is to be a distinct world in time, from this we now live in; and both in time and place, from that in which our Saviour shall give up his Kingdom to the Father. And as for those, who by [the world to come,] do understand the time of the Gospel betwixt Christ's first and second coming: they do hereby make the Apostle either to call the time in which he himself lived, [the world to come,] or to distinguish the time betwixt Christ's first and second coming into two worlds at the least. Whereas the scripture doth divide the whole time appointed to the heavens and earth that now are, but into three worlds, or parts of time; the fi●st whereof contains the time from the creation to the flood, and is the old world of which Saint Peter speaks, 2 Epist. chap. 2. ver. 5. the world long since past. The second contains the time from the flood to our Saviour's next appearing, and is the world that now is. The third contains the whole day of judgement, the 1000 years, and little season mentioned Rev. 20. which is to begin at our Saviour's next appearing, and to end with the world itself at the last resurrection; and this is [the world to come] of which the Apostle here speaks.   

Israel's Redemption. For that which is to be given up, is already past.  
Mr. Petrie's Answer. That which shall be given up is not past as yet: neither sh●ll it be given up altogether, but in some manner, as the Millenaries acknowledge, at the end of their 1000 years.  
Reply.  
That which shall be given up is not past as yet, you say; true, and that which shall begin, is not come as yet. But surely, it is false to say that we acknowledge Christ's Kingdom shall not be given up altogether: that we acknowledge I say, that Christ as man, as the Son of David, shall not then cease to reign, when the generations of men, over which he must reign, shall cease. And this earth on which he must reign, shall pass away. In a word, when at the last resurrection he shall take the elect with him, into eternal glory and delight, and turn the reprobate from him into endless horror and contempt. For we know that the Apostle, in 1 Cor. 15.24.28 teacheth otherwise, saying, Then cometh the end, when he shall have delivered up the Kingdom to God even the Father, etc. And when all things shall be subdued unto him, then shall the Son also himself he subject unto him that put all things un der him, that God may be allin all.   

Israel's Redemption. And it is not where said, that the new Jerusalem, the City of eternal glory, shall be subjected to Christ as a creature: but that Christ as a creature shall (after the judgement of the dead) be there subject to the Father.  
Mr. Petrie's Answer. He as God-man saith, Matth. 28. To me is given all power in heaven and on earth. And thus all the consequences for proving the carthly Monarchy of the Jews are naught.  
Reply.  
That the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the power our Saviour speaks of Matth. 28.18. was given to him as man, and not as God, (for so he had it from all eternity) interpreters agree. And what though all power in heaven and on earth was then given to Christ as man? What doth this make against my words, which affirm that Christ as man shall after the judgement of the dead, after all things are subdued unto him, surrender again this power, (as having no further use of it,) and in the new Jerusalem, (not reign as man, but) be himself subject to the Father? Or what doth it make against Christ's 1000 year's reign on earth, that he had then all power in heaven and on earth given unto him? unless it will follow from hence, that if he had been to reign visibly on earth, he might, and would have done it at that time. But certainly this will not follow, for though our Saviour had then all power given him, yet he was to exercise it, to do all that was to be done by it, in that order and manner which God had appointed it to be done, and no otherwise. And therefore as we acknowledge, that God had from all eternity the same power of creation, which in the beginning of this world, be first of all put into act and exercise; so we acknowledge likewise, that Christ hath now that power by which he shall reign visibly on earth; although he cannot put it into act until he descend to take the Kingdoms of this world unto himself. Thus we find that he had power to lay down his life, and power to take it again, before he did either, John 10.18. And that all judgement, even the judgement of the great day, was committed unto him at his fi●st coming John 5.22. And thus it appears, that a●l your answers to the consequences by which we have proved our Saviour's visible reign on earth, are of no consequence at all.    

ISRAEL'S REDEMPTION. CHAP. II.  
That Christ shall reign personally on Earth proved by express Prophecy.  

ANd thus it hath been proved by consequence, that our Saviour shall hereafter reign on earth. You shall now hear it directly and expressly affirmed. Behold; saith the Angel to the Virgin Mary, thou shall conceive in thy womb, and bring forth a Son, and shalt call his name Jesus: he shall be great, and shall be called the Son of the Highest: and the Lord shall give unto him the 
u Matth. 2.6. Acts 2.30.31.  Throne of his Father David, Luke 1.31. Behold, (saith Jeremiah, in chap. 23. ver. 5. etc.) the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall 
† Ch. 33.15.16.  reign and prosper, and shall execute judgement, and justice 
x Isa. 8 8. Job 19.25. Hob. 1.2.  in the 
* Whatsoever loss Luke 19.11, 12, 13.14. etc. Acts 3 19.20.21 Revel. 11.15. Rom. 4.13. the disobedience of the first Adam brought on himself, and his posterity, that no doubt the second Adam hath recovered with advantage for himself and his chosen. But the first Adam lost not only hi● right to heaven, but the happy estate too, which an innocent life would for a long time, have continued to him, and his on earth. And therefore that intercourse and familiarity with God, that rule and command over men, and all other creatures, which Adam (before the advancement of mankind to it, highest happiness,) should have here enjoyed, if he had not fell; that, and fore more than that, shall Christ with hi● choose inherit at his next appearing. And now seeing even reason itself doth thus strongly ●●ation for our Saviour's future sovereignty, what unreasonableness were it in us, any longer to 〈◊〉 〈◊〉 bt the literal accomplishment of these, and all other sacred revelations which so fully describe, and ●●●●●earely confirm it?  earth. In hi● days Judah shall be saved, and Israel shall dwell safely, and this is his name whereby he shall be called, The Lord our righteousness. Behold, (saith Zech●●riah, in chap. 6. ver. 12.) the man whose name is the Branch, and he shall grow up out of his place, and he shall build the Temple of the Lord, even he shall build the Temple of the Lord; and he shall bear the glory, and shall sit and rule upon his Throne, and he shall be a Priest upon his Throne, and the Counsel of peace shall be between them both. And in Ezek. 34.22. etc. I will save my flock, and they shall no more be a prey: and I will judge between cattles and cattles, and I will set up one Shepherd over them: and he shall feed them, even my Servat David, he shall feed them, and he shall be their Shepherd. And I the Lord will be their God, and my Servant David a Prince among them, I the Lord have spoken it. And in chap. 37. ver. 24. etc. David my Servant shall be King over them, and they shall have one Shepherd, and they shall also walk in my judgements, and observe my Statutes, and do them: and they shall dwell in the Land that I have given unto Jacob my Servant, wherein your Fathers have dwelled, and they shall dwell therein, even they and their children for ever, and my Servant David shall be their Prince for ever. And in Isai. 9.6. etc. Unto us a child is borne, unto us a Son is given, and the government shall be upon his shoulder, and his Name shall be called Wonderful, Counsellor, the mighty God, the Everlasting Father, the Prince of peace. Of the increase of his government and peace there shall be no end. Upon the Throne of David, and upon his Kingdom, to order it, and to establish it with judgement and with justice, from henceforth even for ever: the zeal of the Lord of Hosts will perform this. And in chap. 52. ver. 13. etc. Behold my Servant shall deal prudently, he shall be 
y Psal. 118.22.23, 24. etc.  exalted and extolled, and he very high. As many were 
z 1 Luke 2.34, 35.  astonished at thee, (his visage, (to wit, at the time of his suffering.) was so marred more than any man, and his form more than the sons of men,) So (to wit, at his next appearing,) shall he sprinkle many Nations, the Kings shall shut their mouths as him: for that which had not been told them, shall they see, and that which they had not heard, shall they consider. And in Micah 4.6. etc. In that day, saith the Lord, will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted, and I will make her that halted, a remnant; ●●●●ber that was cast fare 
a Rom 〈…〉 15.32.  ●ff, a strong Nation: and the Lord shall reign over them in Mount Zion from henceforth even for ever. And in Psal. 72.6. etc. He shall come down like rain upon the mown grass: as showers that water the earth▪ In his days shall the righteous flourish: and abundance of peace so long as the Moon endureth. He shall have dominion also from sea to sea, and from the river to the ends of the earth. They that dwell in the wilderness shall how before him: and his enemies shall lick the dust. The Kings of Tarshish, and of the ●fles shall bring presents: the Kings of Sheha and Seba shall offer gifts. Yea all Kings shall fall 
b Ps. 68.29.31. Isa. 45.22.23.  down before him: 
c Psal. 22.27.28. Phil. 2.10. Rev. 14.6, 7. chap. 15.4.  all Nations shall praise him. And in Psal. 102.13. etc. Thou shalt arise and have mercy upon Zion: for the time to favour her, yea, the set time is come: for thy servants take pleasure in her stones, and favour the dust thereof. So the heathen shall fear the Name of the Lord, and all the Kings of the earth thy glory. When the Lord shall build up Zion, he shall appear in his glory.  
Now that these prophecies concern the reign of Christ alone, I think, no man doubts: and that they are already fulfilled, it cannot be proved.  
Mr. Petrie's Answer. These texts may prove something against your fellow Mr. Archer, who thinks that Christ after he hath put the Jews in possession of their Monarchy, shall ascend again into the heavens, and the Jews in the mean time shall reign till his third coming: But they prove nothing against us, who hold that Christ reigneth on the true Throne of David.  
Reply.  
This answer is a double confession of the truth you oppose; for first in s●ying [That these texts prove something against Mr. Archer, who thinks that Christ after he hath put the Jews in possession of their Monarchy shall ascend again into the heavens,] you plainly acknowledge, that they prove his abode amongst them to govern their restored Kingdom. And consequently, that you yourself are in an error, in denying the restauration of their Kingdom, as well as Mr. Archer was in denying Christ's personal and immediate government of it. And secondly, in saying, [That they prove nothing against you, who hold that Christ reigneth on the true Throne of David.] You acknowledge likewise, that these prophecies do prove, that our Saviour was to reign on the true Throne of David: and consequently, that (seeing he hath not yet,) he shall hereafter reign over the whole Nation of the Jews in their own d land, 
●●er. 33.15, ●6, 17.  The Throne of Israel, on which David reigned being the true Throne of David, and no other. But to say, that Christ now reigneth on the true Throne of David, is to affirm, that he is now reigning over the Jews in the Land of Judea: and what can be further from truth then this?   

Israel's Redemption. For neither did Christ at his first coming, sit on David's Throne, nor any other of David's lineage, or of that Tribe, (or of the other Tribes,) For the Sceptre was then departed from Judah, and a Lawgiver from between his feet.  
Mr. Petrie's Answer. He sits on the right hand of the Throne of Majesty in heaven, Heb. 8.1. which was typified by the Throne of David.  
Reply.  
You told us even now, [That Christ reigneth on the true Throne of David.] And you tell us here, [That he sits on the right hand of the Throne of Majesty in heaven, which was typified by the Throne of David.] And doth he reign then on both these Thrones at once? on the true Throne of David, (the type) and on the Throne of God, (he antitype,) too? But I pray, what scripture doth teach you to call the Throne of David, a type of the Throne of God? Surely if this were so, Christ must needs have reigned on the Throne of his Father David. before he could have been exalted to the right hand of the Throne of Majesty on high. Because the possession of the typical Throne, must needs precede the possession of the typified Throne. This therefore is an unwarrantable conceit: and we know that these prophecies speak only of his reigning on the Throne of his Father David, and not of his reigni g on the Throne of God. And if by the Throne of David which is promised to Christ, is meant the Throne of God; what then is meant by the Throne of the House of Israel, which is promised to him, Jer. 33.17? Is not this all one with the Throne of David? if it be, then by the Throne of David cannot be meant the Throne of God: unless you will say, that by the Throne of Israel, the Throne of God is meant also. And if the Throne of Israel be not meant of the Throne of David, then tell us what it is; and why you take it to be all one with the Throne of David, pag 26. where you allege this text of Jeremiah, to show that the promises of the Priesthood, and of the Kingdom, are conjoined and mixed after the same strain. And tell us too what is meant by the Kingdom of David, upon which Christ's government is said to be, as well as upon the Throne of David, Isai. 9.7. And besides, what reason can you allege, wherefore we should not as well take that part of these prophecies in a proper sense, which speaks of our Saviour's reigning on the Throne of David; as that part which speaks of his being borne of the seed of David, the one being revealed unto us in as plain terms as the other?   

Israel's Redemption. Neither were Judah and Israel, then in the Land together.  
Mr. Petrie's Answer. There is neither Jew nor Greek, neither bond nor free, neither male nor female, but we are all one in Christ Jesus: and if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise, Gal. 3 28.  
Reply.  
In the 23 chap. of Jer. we read this prophecy, Behold the days come, saith the Lord, that I will raise unto David, a righteous Branch, and a King shall reign and prosper, and shall execute judgement and justice on the earth. In his day's Jud●●h shall be saved, and Israel shall dwell safely, and this is his name, whereby he shall be saved, The Lord our righteousness. In which words there are these particulars foretold: first, that Christ should be borne of the seed of David, I will raise unto David, a righteous Branch. Secondly, that he should reign, And a King shall reign and prosper. Thirdly, how he should reign; to wit, civilly, as other Kings: which is set forth, first, by the quality of his administration, And shall execute judgement and justice. Secondly, by the place where he should do it, On the earth Thirdly, by the people amongst whom, the Jews, the Tribes of Jud●●h and Israel. And fourthly, by the time when, to wit, when the Jews should be redeemed out of captivity and settled in their land: When Judah shall be saved, and Israel shall dwell safely. Now of all these particulars, there is but one already accomplished, which is that touching our Saviour's incarnation: and the rest remain to be fulfis led ●t his next appearing. Amongst which, I have alleged only the last, to prove that our Saviour's reigning here foreshowed, was not fulfilled at his first appearing, to wit, because Israel was not then in the land with judah. To which you give no other answer but this, [There is neither Jew nor Greek, neither bond nor free, nor male, nor female, but we are all one in Christ Jesus: and if we be Christ's, then are ne Abraham's seed and heirs according to the promise.] And what then? doth this make the prophecies o● God of none effect? may the reader conclude from hence. Therefore judah and Israel shall not dwell safely in the land together, nor Christ be sent to reign over them on the Throne of David? Surely he may as well conclude, Therefore amongst Christians, there are no men, nor women: no masters, nor servants: no jews, nor Gentiles. But the Apostles words will countenance no such contradictory infe●ences: for his meaning is, That grace doth conjoin and assimilate those whom natural and civil respect do difference and div de. For they that have put on Christ, are not distinguished in him, (he saith) as they are in the world, by nation, fexe, and condition, but they are all one. They are one in denomination and title, being all Christians; they are one in rank and society, being all of one mystical body; they are one people, being all Abraham's seed, and they have one inheritance, being fellow-heires according to the promise. And what though the believing Gentile be one in Christ with the believing jew? was he not so before Christ's incarnation, as well as since? was he not Abraham's seed before as well as since? was he not heir according to the promise before as well as since? What hinders then but that the jews may (notwithstanding this spiritual union and fellowship with the believing Gentiles,) be (as heretofore, so) at their general conversion again advanced above all other Nations by many not only outward favours and privileges but by a greater measure of inward gifts and abilities also?   

Israel's Redemption. Nei●her was the Temple then destroyed, but afterwards: and therefore the things here spoken of, are all to be accomplished at his second coming: and that not in heaven but on earth. On earth I say, and in e Jerusalem, where f David's Throne was. For his feet shall stand in that day, 
Isai. 33.20. ●hap. 50. ver. ●, 2, 3.9, 10. Psal. 122 5.  (to wit, when he comes, (or if God himself be here by an [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] figuratively described, when he brings him) to receive his appointed Kingdom,) on the Mount of Olives, which is before jerusalem on the East, (from which Mount our Saviour ascended,) and the Mount of Olives shall cleave in the midst thereof toward the East and toward the West, and there shall be a very great valley, and half the mountain shall remove toward the North, and half of it toward the South. And ye shall fl●e to the valley of the mountains: for the valley of the mountains shall reach unto Azal; yea ye shall flee like as ye fled from before the Earthquake, in the days of Uzziah King of Judah. And the Lord my God shall come, and all the 
g Iude ver. 14, 15. Rev. 19.11, 12, 13, 14, 15, 16.  Saints with the●: And it shall come to pass in that day, that the light shall not be clear nor dark, but it shall be one day, which shall be known to the Lord, not day nor night: but it shall come to pass, that at evening time it shall be light. And it shall be in that day, that 
h Psal. 46.4. Eze. 47.1. etc. joel. 3.8.  living waters shall go out from Jerusalem: half of them toward the former sea, and half of them toward the hinder sea: In Summer and in Winter shall it be? and the Lo●d shall be King over all the earth. In that day shall there be one Lord, and his Name one. All the Land shall be turned as a plain from Ceba to Rimmon, South of jerusalem; and it shall be lifted up, and inhabited in her place: from Benjamins' gate unto the place of the first gate, unto the corner gate, and from the Tower of Hananiel unto the King's wine-presses: And men shall dwell in it, and there shall be no more utter destruction: but jerusalem shall be safely inhabited, Zech. 14.4, etc.  
Mr. Petrie's Answer. Christ said, Destroy this Temple, and in three days I will raise it up again. Then said the jews, Forty and six years was this Temple in building, and wilt thou rear it up again in three days? but he spoke of the Temple of his body, saith the Evangelist, john 2.19, So the true Temple is Christ's body, which the jews destroyed, and he raised it up again: and in this sense the Disciples did believe the Scriptures after the resurrection of Christ, ver. 22. And therefore the things spoken in these Scriptures are accomplished at his first coming, not only in heaven, last on earth, according to the different portions thereof: In heaven, and on earth, I say, and in true jerusalem, and on the true Throne of David: for his feet stood in that day, [to wit, when he went to receive the fuller accomplishment of his Kingdom,] on the Mount of Olives, which is by jerusalem on the East, [from which also he ascended,] and the Mount or Olives hath been cloven in the midst thereof toward the East, and toward the W●st [when not only the members of the Church, but all the world was shaken at the powerful preaching of the Gospel, (even more gloriously then at the giving of the Law, Heb. 12.26.) So that nothing could hinder the course thereof.] And the jews have fled to that valley of the mountains, [when they did embrace the Gospel, which is low in worldly men's esteem, and of high esteem before God.] And the valley of the mountains hath reached unto Azal. [For the preaching of the Gospel hath been an excellent stone mark showing the right way, (as it is exponed, 1 Sam. 20.19. on the margin of the late translation,) to the Kingdom of heaven.] Yea they have fled, like as they did flee from before the earth quake in the days of Uzziah King of judan, [to wit, they have been astonished at the wonderfulness of God's works.] And the Lord hath come: And so forth, as it follows in Zach. 14. where he shows the perpetual light of the glorious Gospel, ver. 6, 7. and the continual flowing of the wholesome waters in the Kingdom of Christ, ver. 98. and the removing of all impediments for the security of the elects conversion and salvation. You see here that our Saviour came not only to conquer death, (which is the last enemy that he shall destroy, and therefore not to be destroyed till the last resurrection,) but also to take the Kingdoms of the world unto himself, and hath made them all acknowledge his authority, and hath put down all contrary power and authority, (for all Nations have praised Christ, and given laud unto him, Rom. 14.9▪ 10.11.) That there is one shepherd and one sheepfold, that the Dominions, Kingdoms, and greatness of the Kingdoms under the whole Heaven, have been possessed by the People and Saints of the most High: that is, (as the Gospel hath exponed it,) by the faithful Israel, Rom. 14.12) bowbeit all hath not been possessed at the same period of time.  
Reply.  
Was ever scripture more apparently wrested, more impertinently alleged? Behold, saith Zechariah, the man whose name is the Branch, and he shall grow up out of his place, and he shall build the Temple of the Lord, even he shall build the Temple of the Lord, etc. chap. 6. ver. 12. This is the prophecy, and your interpretation this, Christ said, Destroy this Temple, and in three days, I will raise it up again, etc. John 2.19. And interpretation doubtless as wide from the sense of the Prophet, as the jews apprehension was from the meaning of our Saviour's words. For show us where [the Temple of the Lord,] is in all the old Testament, (which was then all the scripture,) taken in any other sense, then for the house of God's worship at jerusalem. Or, [the building of the Temple of the Lord,] in any other sense, then for the building of that Temple. Yea, look but into the 14 and 15 verses immediately following, and it is unquestionable, that the same words are there taken for the Temple of the Lord in jerusalem. And besides, seeing the Prophets show so plainly, that our Saviour shall reign over the jews, in their own land, and that jerusalem shall again be built; Why should we not believe, that both the building of the Temple of the Lord, and his reigning on the Throne of his Father David, shall be as properly fulfilled, in Christ (the antitype,) as they were in Solomon (the type?) Whereas then you say further, [That in this sense the Disciples did believe the Scriptures, after the resurrection of Christ.] I pray, what scriptures? this prophecy? Surely it is false, that they did any where cite this prophecy to prove our Saviour's resurrection from the dead. And the words of the Evangelist are plain, When therefore he was risen from the dead, (saith john,) his Disciples remembered, that he had said this unto them, (to wit, that he had said to the jews, Destroy this Temple, etc.) and they believed the Scripture, (that is, the scripture which foreshows our Saviour's resurrection, as Psal. 16. alleged by Saint Peter, Acts 2.25. etc. and Psal. 2.7. alleged by Saint Paul, Acts 13.33. etc.) And the word which jesus had said; (that is, and they believed also, that this saying of his to the jews, was meant of the resurrection of his body: and not (as you say they did,) that it was an interpretation of Zechariah's prophecy, which for shows indeed the building of the Temple of the Lord, but not the destroying of it by the jews: nor the building of it in three days; no, nor the building of it until the man whose name is the Branch should sit and rule on his Throne. Neither did our Saviour say plainly, Destroy the Temple of the Lord, (as the false witness accused him,) nor absolutely, destroy the Temple: but darkly, and inrelation to his own body, destroy this Temple: as his words touching the raising of it in three days do intimate, and the Evangelist doth afterwards expound it. And he said also, I will raise it, and not, I will build it, which shows the making of a Temple, where was none before; and therefore cannot be applied to the quickening of our Saviour's body, a temple then in being, and not to be corrupted in death. And as for your confused exposition of the prophecy of Zech. 14.4. etc. it is not only contrary to the truth, but to reason itself. For first, (which is flat against the truth,) you ascribe the accomplishment of this prophecy to our Saviour's ascending to the Saints in heaven, and to the time succeeding his ascension: whereas it is manifest by the words in the first verse, (which you have concealed) And the Lord my God shall come, and a●l the Saints with thee, that it is to be fulfilled at his descending with the Saints from heaven, and in the time succeeding his descension. And secondly, (which is not only against the truth, but against reason also) you affirm [That by the cleaving of the Mount of Olives towards the East, and towards the West, is meant, the shaking of all the world at the preaching of the Gospel.] And [That by the jews flying to the valley of the mountains, is meant, their embracing of the Gospel] Which is as if you had said, that the jews did then embrace the Gospel, when they fled from it; or that the jews in flying from the Gospel, fled to the Gospel. For as you interpret the cleaving of the Mount of oliver's, (from which the jews were to fly,) of the preaching of the Gospel: so you interpret the valley of the mountains, (to which the jews were to flee,) of the same also. And who sees not by this, and by your expounding of the 6 and 7 verses [Of the perpetual ●ight of the Gospel,] and the 8 verse, [Of the continual flopwing of the doctrine of the Gospel,] and all of the Gospel, and of nothing but of the Gospel: that by such a liberty of interpreting, any one may make the plainest scripture that is, to say only as he faith: and so to patronise and defend any dangerous opinion against the truth clearly revealed in it. The truth therefore of this prophecy, is no other than that which the Prophet himself hath plainly told us: to wit, that the Mount of Olives shall be cleft in the midst by an earthquake at the coming of our Saviour with all the Saints: and that the jews which are gathered together near unto it, shall then fly for fear of this earthquake, as they fled for fear from before the earthquake in the days of Vzziah King of Judah. And the effect of this earthquake is described, ver. 10. where it is said, And all the Land shall be turned as a plain from G●ha to Rimm●n, South of Jerusalem, and it shall be lifted up, and inhabited in her place: from Benjamins' gate unto the place of though first gate, unto the corner gate, and from the tower of Hananiel un to the King's wiae-presser. And man shall dwell in it, and there shall be no more utter destruction, but jerusalem shall be safely inhabited. And as this part, so all the rest of the prophecy is to be understood likewise according to its own stile and language; which is so obvious, that it needs no inter preration: and the light thereof cannot be more obscured, then by such a gloss as you have put upon it. And thus it being undeniable, that this prophecy of Zech. doth foreshow our Saviour's second coming, his coming with all the Saints, and the things then not be performed by him: it necessarily follows, That he shall come, not only to conquer death, first in part, at the resurrection of the Saints, that shall rise to meet him, and to come with him; and then wholly at the resurrection of all others, when he shall pass the sentence of salvation on the elect, and of damnation on the reprobate: but in the interim, in the space betwixt this first and second resurrection, to be King over all the earth, as this Prophet saith, ver. 9 to take the Kingdoms of this world unto himself, as Saint john reveals Rev. 11.15. to put down all rule and all authority, as Saint Paul affirms, 1 Cor. 15.24. and to set up that dominion, glory, and Kingdom, at the manifestation whereof, all people, nations, and languages, shall serve him, as Daniel foreshows, chap. 7. ver. 14. which he shall do by an extraordinary destroying of the most and greatest of his enemies in batte'l: and by causing every one that is left of the Nations, to go up from year to year to jerusalem, to worship the King the Lord of Hafts, as Zech. here, and many other Prophets besides do declare.   

Israel's Redemption. You see here that our Saviour comes not only to conquer death, (which is the last enemy that he shall d stroy, and therefore not wholly to be destroyed till the last resurrection) but also to take the Kingdoms of this world unto himself, to put down (as Saint Paul hath said) all the authority and power of other Nations: that there may be one shepherd and one sheep-fold: 
Dan. 7.27.  that the Kingdom, and dominion, and greatness of the Kingdom under the whole Heaven, may be possessed by the people of the Saints of the most High. That is, (as the former prophecies do expound it,) by the ⁱ people of Israel. 
Psal 148.14.  And this, as I think, is the time of which he spoke these words, Verily, verily, I say unto you, 
k joh. 1.51. Heb. 1.6.  Hereafer shall ye see heaven open, and the Angels of God ascending and descending upon the l son of man.  
Mr. Petrie's Answer. That these words shall be fulfilled, or have been fulfilled, it is most certain; and it is as certain, that they shall never be fulfilled in the proper acceptation of the words, seeing the body of Christ is not so tall, as that 〈◊〉 shall reach from heaven to earth: for this cause some, (as Cyril on this place, have exp●ned unto for upon in this sense, as if the Heavens were open, the Angels sh●ll come down, and ascend unto my Service: So doth chrysostom apply these words to the Angel's ministering unto Christ in time of his passion, and resurrection. Others think it to be an exposition of that vision of jacob, Gen. 28. whereby was signified, that Christ is the Mediator making way betwixt heaven and earth, Col. 1.10. And these expositions (for the matter) do agree with other Scriptures.  
Reply.  
It seems by your first words, that you are doubtful of the accomplishment of this prophecy, for [that it shall be fulfilled, or hath been fulfilled, it is most certain,] you say. And your next assertion, [that it shall never he fulfilled in the proper acceptation of the words,] doth apparently contradict that which follows: for by and by after, you tell us, [that Cyril hath exponed it, as if the heavens were open, the Angels shall come down, and ascend unto my Service: and that chrysostom do●h apply it to the Angel ministering unto Christ, in time of his passion and resurrection.] And is not this a proper exposition of the prophecy? then show us one more proper. And doubtless it is to be understood, as Cyril understands it, of the Angel's ministering to our Saviour. But yet we believe not, that it was fulfilled, when in his agony there appeared an Angel unto him, strengthening him, Luke 22.43. and much less when after his resurrection and Angel appeared at his sepulchre, Matth. 28 2. For it is evident, that when this prophesy shall be fulfilled, they that are in our Saviour's presence, shall as plainly see heaven open, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the starry firmament part asunder, and the Angels ascending from, and descending ●o him, as they shall see each other: as plainly, I say, as Saint Stephen, looking steadfastly into heaven saw [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the heavens open, and the Son of man standing on the right hand of God, Acts 7.55, 56. And as Saint John Baptist saw the heavens opened unto Christ, and the Spirit of God descending li●e a dove, and lighting upon him, Matth. 3.16. And Saint Paul assures u●, Heb. 1.6. That when God again bringeth in the first begotten into the world, he saith, And let all the Angels of God worship him. And to what time then can our Saviour's [Hereafter] can this visible attendance of the Angels on him belong, but to the time of his next appearing, of his coming again into the world? the time, and place of which God hath said, that all the Angels of God shall do homage unto him. And besides, it is more than probable, that the Evangelist would as well have recorded the accomplishment, as the prediction of this thing, if he had known of the fulfilling of it. But the acute reason of your denying the proper sense of the prophecy, is yet behind, and may well remain to posterity, as the wonder of your work, and the monument of your wit: For [the Angels, you say, shall not ascend and descend upon the Son of man, seeing the body of Christ is not so tall, as that it shall reach from heaven to earth.] Doubtless a very tall proof: and yet it comes short of the mark you aim at. For surely the proper acceptation of the prophecy, as it depends not on, so it is not proved, but infallibly disproved, by the proper acceptation of the word [upon:] which preposition having relation only to the participle [descending,] the full expression had been thus, ascending from, and descending upon, (or unto,) which is meant by [upon,] in this place. And which the original word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] doth as well signify, as [upon,] and might have been here so expressed, as well as it it is Luke 10.6. and chap. 19 ver. 5. (and in other places,) had there been any likelihood of a modest Christians misunderstanding of this prophecy, by reason of the word [upon.] However the learned had need beware, that in translating the scriptures, they follow not the common liberty of speech, in the smallest word; when as the wilful are so ready to make it an occasion of venting their vain conceits.   

Israel's Redemption. For that this may be fulfilled, it is requisite, that he be on earth, whither these messengers may descend unto him, and from whence again they may ascend: which argues too, his continuance here, for a greater space of time, than the judgement of the dead requites.  
Mr. Petrie's Answer. A poor proof: for as it is requisite, that he be on earth, whither that these messengers may descend unto hint, so I may say, it is requisite, that he be in heaven whence they may descend on him, and whither they may ascend to him: and so taking the words in that sense, they may be fulfilled, albeit he never were on earth: even as they may be fulfilled when he is on earth, and not in heaven: but according to the first exposition he was on earth, when they were fulfilled, fare less it his ●ominuance on earth necessary for these words.  
Reply.  
A poor proof, you say: And surely were it not much more powerful than the answer, it were poor indeed. For may you say as well from the order of our Saviour's words, [That it is requisite he be in heaven, whence the Angels may descend from him, and ascend to him,] as we may, that it is requisite he be on earth, whence they may ascend from him, and descend to him? Certainly nothing can be said more direct against the truth. For such a conclusion doth necessarily change and pervert our Saviour's words into this contrary form. Hereafter ye shall see heaven open, and the Angels ascending to, and descending from the Son of man. Whereas our Saviour said, ascending, and descending to the Son of man, which necessarily proves, that he is not to be in heaven at the accomplishment thereof; seeing he must be the terminus a quo, the person from whom, (and not to whom,) the Angels shall ascend: and the terminus ad quem, the person to whom, (and not from whom) they shall descend. And therefore taking these words no otherwise then our Saviour spoke them, they may be fulfilled on earth, as we say: but it is not possible, th●t they can be fulfilled both in heaven and earth, as you say.   

Israel's Redemption. And although it be said, that Christ shall reign over the house of Jacob for ever: and that of his Kingdom there shall be no end. Yet it is not meant, that he shall always reign as man: or that the earthly Jerusalem, the place of his Throne, as man, shall always stand. But this only i● means, that the Kingdom of the Saints, which Christ as he is man, shall govern a 
m Isai. 65.22.  long time on earth, shall after the Judgement of the dead, (at which time this heaven and earth shall pass a way,) be delivered up to God even the Father, in the new Jerusalem, where it shall ever remain, and where God shall be all in all: yet so that Christ too as man shall still retain the dignity and pre-eminence of a King, a Priest, a Prophet, though he shall have no need to make use of either office. And thus a late and learned 
n Mr. Down on the 17. ch. of St. joh pag. 157. of his Treatises published 1633.  Divine of ours doth reconcile the former words of Saint Luke, in chap. 1. ver. 33. with that of Saint Paul, in 1 Cor. 1●. 24.28. We are to know, saith he, that the Kingdom of Christ containeth in is, two things. The mediatory function of his Kingly office: and his Kingly glory. That he shall lay aside, for then (to wit, after the judgement of the dead,) there will be no further necessity, nor use thereof. But this be shall bold for ever, as being by the acts of his mediation justly acquired, and according to covenant bestowed upon him by his Father. And furthermore it may be observed, that the words, 
o Psal. 72.17. Psal. 89.28, 29.36.37. Psal. 145.13. ● Isa. 32.14.15. ch 60 15. Ezek. 37.25.  For ever, Evermore, and Everlasting, are in the Scriptures, ●ften joined with, and put for these and the like say, Through all, or many generations: through all ages; or, as long as the Sun and Moon endure. And therefore can conclude no more but this; That Christ's reign as man, shall continue, as long as there shall be men to succeed each other on the earth: ●or as long as this heaven and earth shall last; that is, until the time which God hath fore-ordained for the judgement of the dead. When the heavens that are now 
p Rev. 20.11. Ch. 21.1.  shall pass away with a noise, and the elements shall melt with fervent hea●e: the earth also, and the works that are therein shall be burnt up, 2 Pet. 3.10. And to this purpose, when the Prophet Daniel had said, His dominion is an everlasting dominion, which shall not pass away: he adds presently by way of exposition, And his Kingdom that which shall not be destroyed. And in another place more plainly, The 
q Ch. 2.44.  Kingdom shall not be left to other people. So that when the Prophets say, that Christ shall reign for ever, and that his Kingdom shall stand for ever: ●or be a● everlasting Kingdom; it is all one, as if they had told us only, That neither Christ nor his Kingdom shall have any successors: that no son of man shall succeed him in his Throne: that no humane Kingdom shall be set up in the place of his Kingdom, as his shall be in the place of the four Monarchies; but that in spite of all opposition both of men and devils, hi● dominion shall endure, until the upshot and period of all temporal and humane government: that is, until the last resurrection, when with a venite benedicti, he shall give up the number of the elect full and whole, (as we say) unto God himself.  
Mr. Petrie's Answer. They will change the signification of the words, when they please, and so fare as it makes for their purpose, and no more: but when they shall prove by scripture, that the earthly Jerusalem shall be the place of Christ's Throne, we may agree upon the exposition of the words, [for ever, and shall be no end:] and till that be shown, I omit further enquiry of them: but as yet we have seen neither necessary consequence, nor evident expressim for it. Follows another point, that the restauration of Jerusalem, and resurrection shall concur.  
Reply.  
Here is the accusation, but where is the evidence to confirm it? doubt less you sought narrowly, but could find none. And therefore the reader may first take notice, how for want of proof against us, you confute yourself. For [they will change the signification of the words, you say, when they please, etc.] And a little after, [till that be shown, I omit further enquiry of the words.] How? further enquiry? did you then inquire of them? if you did, where are your reasons to show that we have changed the signification of the words? if you did not inquire, or enquired in vain, how can you tell that we have changed their signification? & would you say that we have, when you could not tell? yea you would do worse than this, for you say we have done it, although you know we have not done it. For we have quoted on the margin no less than seven texts to show that the words [for ever, and everlasting, etc.] are in the scripture taken as well in a limited, as in an unlimited sense, & they are these Psal. 72.17. Psal. 89.28, 29. and again ver. 36, 37. Psal. 145.13. Isai. 32.14, 15. and 60.50. Ezek. 37.25. in all which places the foresaid words are taken only for a long time. And shall the reader believe, that you, (who do so frequently catch at the marginal quotations in other places.) did not see these here? doubtless you saw them, and saw so much in them, that you could say nothing to them. And besides, do you not yourself allow of the same signification of these words, when as you tell us, [That Christ as Mediateur shall c●●● to reign, shall deliver up the administration of the Kingdom to his Father, s●ying, Thou O Father hast thine own Subjects, and let them have the Kingdom prepared for them, pag. 46?] For that which is delivered up, is already past. And whereas you say, [Th●● we may agree on the exposition of the words, for ever, etc. when it can be proved by scripture, that the earthly Jerusalem shall be the place of Christ's Throne.] H●th not this been done more than once? then show us what scripture speaks more plain●ly of any thing then Jer. 31.38, 39, 40. an● Zech. 14.10, 11. do of the building and inhabiting again of Jerusalem. Or then the foresaid prophecy of the Angel Gabriel, Luke 1.31, 32, etc. and of Isai 9.6, 7. and of Jer. 23.5, 6 do of our Saviour's reigning on earth, and upon the Throne of his Father David. Or then many other do, some particularly of his reigning over the Jews, and some of his reigning over the Gentiles, and some of his reigning over both. Surely you can show no text, in which any truth is mo●e clearly delivered, than all this is in the texts which we have brought, and can bring for it. And therefore we both have, and can prove by scripture, even express scripture; that the restored jerusalem shall be the place of Christ's Throne: although it be beyond our power to make you acknowledge, that we can and have proved it: it being the peculiar act of the Spirit of God to do this: of that Spirit, I say, whose apparent testimonies you so presumptuously resist, and so lightly esteem.    

ISRAEL'S REDEMPTION. CHAP. III.  
That the Kingdom of Israel, and the thousand year's reign of the Saints shall concur.  

ANd thus even one prophecy of Zech. doth clearly unfold, all that we aver touching our present subject, to wit, That our Saviour shall reign on earth, and in Jerusalem. For as it tells us, That the Lord shall be King over all the earth, that in that day, there shall be one Lord, and his name one. So it saith too, that at the very instant of our Saviour's descending, All the Land shall (by an earthquake) be turned as a plain from Geba to Rimmon, south of Jerusalem: and it shall be lifted up, and inhabited in her place: from Benjamins' gate, unto the place of the first gate, unto the corner gate, and from the tower of Hananiel unto the King's wine-presses, etc. Moreover another notable content of this prophecy is, That when our Saviour comes to reign over all the earth, he comes not alone, but brings all the Saints with him.  
Mr. Petrie's Answer. We see neither that be shall come to reign, (after that manner) over all the earth: neither that he shall bring all his Saints with him, and for this last point be alleges no text of scripture, but will have it to be taken on his bare word: which we refuse to do. We read that when be shall come to judge, he shall bring all the holy Angels with him, Matth. 25.31. and all Nations shall be gathered before him, and that be shall send his Angels to gather the elect from the four winds: but that they shall come with him into an earthly Monarchy, we find not where. And nevertheless as if it were unquestionable he addeth.  
Reply.  
Unless you had made a covenant with your tongue to deny every thing that we prove, you could not have said [That we allege no text of scripture, which shows that Christ shall bring all the Saints with him.] For what is the meaning of these words, Zech. 14.5. And the Lord my God shall come, and all the Saints with thee. Or what means Saint Paul, when he saith, 1 Cor. 15.23. Afterward they that are Christ's at his coming? doth he not mean that all the Saints departed shall then rise? and can they rise in their bodies at Christ's coming, and yet not come then from heaven to be reunited to their bodies? These texts we have alleged in express terms: and do you take them for canonical, or apocryphas? if for canonical, then surely your foresaid report of us is apocryphas. And yet this is not all that we have to say touching this point, for as you read Matth. 25.31. That Christ shall bring all the holy Angels with him; so you may read too in 1 Thes. 3.13. these words, At the coming of our Lord Jesus with all the Saints. And chap. 4.14. Them also that sleep in Jesus will God bring with him. And Judas ver. 14. out of the prophecy of Enoch, Behold, the Lord cometh with ten thousands of his Saints. And therefore that Christ shall bring all the Saints with him, is not our bare word. but the plain word of God. And so it is too, that they shall come to reign with him on earth, as we have already proved, and the texts following do further declare. And besides, how can you choose but believe, that Christ shall bring all the Saints with him, though there were no express scripture for it, seeing you bele●ve, that all the dead shall rise at the same time? surely you must either deny this, or grant that.   

Israel's Redemption. Which words as they do establish the literal sense of the 
r Luke 14.14. ch. 20.35, 36. joh. 6.39.40.44, 54. Phil. 3.11. 1 Thess. 3.13. ch. 4.14. etc. Ezek. 37.12.13.  fi●st resurrection, mentioned in the 20 chap. of Rev. So they make the Kingdom of Israel, and the 1000 year's reign of the Sain●s there spoken of, to synchronize, and meet together: for why shall the Saints come with him, but because they have a share in his Kingdom, and are to be his assistants in it, as he told the Disciples, Luke 22.28?  
Mr. Petrie's Answer. The first resurrection of bodies imports a second resurrection: and so either these who rise shall die again, and rise again at the second resurrection: or they who shall rise at the first shall not die at all, and others shall rise again at the second resurrection. This Author makes it not where manifest, which of these two be holdeth, and Mr. Archer holdeth the first opinion: but neither of them hath any warrant from Scripture, and the testimonies that are cited here on the margin, show that there shall not be such a resurrection of the righteous: for it is said, Luke 20.35. They who shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage, neither can they die any more: for they are equal unto the Angels, being the children of the resurrection. If they can die no more, and be equal unto the Angels, than they shall not rise at a second resurrection, neither shall they live an earthly life, which in the best degree is inferior unto the life of the Angels. John 6.39. This is the Father's will, that of all that he hath given me, I should lose nothing, but should raise it up at the last day: and ver. 44. No man can come unto me, except the Father who hath sent me, draw him, and I will raise him at the last day. If the last day be the day of the general judgement, (as certainly it is, even supponing the temporal Monarchy for a 1000 years,) and the elect sh●ll not be raised till the last day, (as these words imply,) then there shall not be a first and second resurrection, unless the second resurrection be after the last day: and consequently, there not being a resurrection of the children of God till the last day, the first resurrection mentioned, Rev. 20. cannot be understood of the bodies, but rather arising from sin, whereof mention is made, Ephes. 5.14. and Col. 3.1. He citys also Phil. 3.11. If by any means I might attain unto the resurrection of the dead. These words name the dead generally, and make nothing for a first and second resurrection: but ver. 20. it is said, Our conversation or freedom is in heaven, whence also we look for the Saviour, who shall change our vile body, that it may be like unto his glorious body. If the freedom [POLITEUMA] of the godly be in heaven, than they expect not a Monarchy on earth: and if the bodies shall be like unto his glorious body, they shall not live an earthly life, nor die again. He quoteth 1 Thes. 3.13. and chap. 4.14. etc. but the first hath nothing of a second resurrection, and chap. 4.14. saith, We shall be ever with the Lord, to wit, in another manner then now: now by grace, and then in glory. If we shall ever be with the Lord, than we shall not die again, and rise again, unless the L rd die too: which, I think, they will not say. Lastly, he citys Ezek. 37.12, 13. which words certainly are allegorical, and show the return of the Jews from their captivity, notwithstanding the extremity of their misery, and after these words he takes occ●sion to speak of the spiritual Kingdom of the Chu ch, as is said before: but neither first nor last speaks the Prophet of a fi●st and second resurrection at or about the last day. And so in all these testimonies, nothing is to this purpose of the concurring of the jewish Monarchy with the first resurrection.  
Reply.  
The first resurrection of bodies importeth a second, you say; True, but of other bodies, not of the same bodies. And I dare say, that the conceit touching the dying again of them that rise, to rise the second t●me; is your proper fancy. Sure I am, it is very slanderously imputed to Mr. Archer, who holds in deed, tha● the raised Saints shall be made governor's over our Saviour's Kingdom in his absence, but not that they shall again be subject unto death. And when I say here, that these Saints shall have a share in Christ's Kingdom, and be his assistants in it. And elsewhere, pag. 121. that the time of these Saint's abode with Christ shall never have an end: yea when you yourself confess, that the testimonies on the margin do prove the contrary; do I hold their dying again, think you, or do I not? Certainly, (as we know not to what end, the Saints should rise, if they were to die again, so) we know, that the bodies of the dead, though they be sown in corruption shall be raised in incorruption, (even the bodies of the greatest sinners, who could not otherwise live in eternal torments,) and therefore it is manifest, that you have here laid an error of your own devising▪ to another man's charge, partly that you might not seem to take so much pains and confute nothing: and partly to disgrace the truth we hold touching the order of the resurrection. For as it is true, that the dead shall rise but once: so it is true also, that they shall not rise all at once. And this the prophecies of Saint John Rev. 20.4. etc. and Saint Paul in 1 Cor. 15.22, 23, 24. do so plainly reveal; that we may well wonder, why so many learned Interpreters should rather strive to extinguish th●se greater lights, then by the brightness of them to discover the true meaning, not only of such texts as concern the resurrection, but of those also that concern the prerogatives and privileges, which they who have part in the first resurrection, are to enjoy on earth. And now let us see how you deal with the texts on the margin: of which the first that you allege, (though not the first that is quoted,) is in Luke 20.35, 36. But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage, neither do they die any more, for they are equallanto the Angels, and are the children of God▪ being the children of the resurrection. This is the text, and your ●●ferences these, [If they can die no more, and be equal unto the Angels, than they shall not rise at a second resurrection.] And who saith that they shall? [neither shall they live an earthly life, say you,] And so say we, if by an earthly life, you mean a sinful life, or a mortal life: but if you mean only, that they shall not live on earth: we deny your s quelli For our Saviour lived on earth before his death, and yet h● lived not an earthly, that is, a sinful life. And he lived many days on earth, after his resurrection, in which he shown himself openly to his Disciples, who did eat and drink with him after he risen from the dead, Acts 10.42. And yet his glory was not diminished by it, nor he made lower than the Angels, or the more liable unto mortality for it. Neither shall the raised Saints be less equal unto the Angels, in their immunity from copulation, in their holiness of conversation, or in the immortality of their bodies, while they abide on earth, then when they are carried into the presence of God himself. And seeing our Saviour saith here, But they that shall be accounted worthy to obtain [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that age, or that time of the world, and the resurrection from the dead: doth he not plainly point out unto us, a time in which none of the dead shall be raised, but such as shall be accounted worthy of some peculiar happiness, which is kept in store for them against that time? Certainly if we compare these words of our Saviour, with the 14 and 15 verses, of the 14. ch. of Luke, we cannot think otherwise. For what is the resurrection, which none but they that are accounted worthy shall obtain, but the resurrection of the just, spoken of chap. 14. ver. 14? (which you pass over in silence) and what did our Saviour mean, when he said not only thou shalt be recompensed at the resurrection, but, at the resurrection of the just? Did he not mean that he should receive a recompense at that time, when all the just then dead, and none but the just should be raised? And what is the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] here, [That age, or that time of the world,] but the time of the Kingdom of God spoken of, chap. 14. ver. 15? And what is this Kingdom of God, of which it is said, that he is blessed which shall eat bread in it, but the Kingdom which God shall set up under Christ as man, when he brings him again into the world? For whereas it is recorded, chap. 14. that when one that sat at meat with our Saviour heard him tell the Pharisee, who bade him to eat bread at his house, that if he made a feast, he should not call his rich kindred, friends, and neighbours, but the maimed, the blind, and them that could not recompense him, and that he should be recompensed at the resurrection of the just: whereas, I say, it is written, that when one heard these things, he said unto our Saviour, Blessed is he that shall eat bread in the Kingdom of God: What correspondence could there be betwixt these words, and our Saviour's touching the recompensing of the charitable at the resurrection of the just, unless the Kingdom of God here spoken of, should contemporate with the resurrection of the just? unless the just, I say, should rise to receive their recompense, when this Kingdom of God shall begin? And it being evident from the text, that this Kingdom of God, is to be a Kingdom in which there shall be eating of bread, that is, (according to the signification of this phrase in the Gospel,) of such creatures as God hath ordained for man's food on earth: this Kingdom of God must needs be meant of a Kingdom on earth; and consequently, the recompense our Saviour spoke of, is to be given on earth, and the resurrection of the Saints to enjoy this Kingdom, is to precede the rising of all others, which shall not be, till the time of this Kingdom be sully expired. The second testimony is in Joh. 6.39, 40 44.54. of which the last ver. is this, Who so eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day. And these last words are the close of the other verses also, whence you argue thus, [If the last day, be the day of the general judgement, (as certainly it is, even supponing the temporal Monarchy for a 1000 years, and the elect shall not be raised till the last day, (as these words imply,) then there shall not be a first and second resurrection, unless the second resurrection be after the last day.] And what coherence is there in this argument? what appearance of truth? certainly it savours not of your great skill in Logic. For neither the first not the last resurrection shall be till the last day, and yet both shall be in the last day: seeing the last day shall begin with the first resurrection, and end with the last. But yet we have good reason to believe that our Saviour spoke here only of the first of these resurrections, because in v. 54. he speaks only of raising them that should be worthy partakers of the Sacrament of his body and blood, which Sacrament is to show forth the Lords death till he come, as Saint Paul affirms, 1 Cor. 11.26. and for aught we yet know no longer. If therefore you have no better arguments to support the spiritual interpretation of the first resurrection, Rev. 20.4, 5, 6. then this, it were fare better, that you did lay your hand on your mouth, then plead for it. And indeed how could you imagine, that God should reveal unto S. John [the rising of men from sin▪] as a secret then unknown unto the world? that I say, he should foreshow this as a thing then to come, which began ●n Adam himself; and was at that time the daily effect o● the preaching of the Gospel? The third text is that of Saint Paul in Phil. 3.11. If by any means I might a●t ●ine to the resurrection of the dead. To which you answer, [these words name h● dead generally, etc.] Certainly no more generally, than the same Apostles words in 1 Cor. 15.42, etc. do. Where he saith, S● also is the resurrection of the dead, it is sown in corruption, it is raised in incorruption: it is sown in dishonour, it is raised in glory: it is sown in weakness, it is raised in power: it is sown a natural body, it is raised a spiritual body. And do any besides the just rise in glory, in power, and with spiritual bodies? or do you think, that it was need full for Saint Paul to use his utmost care and endeavour, that he might attain to rise at that time, when th● unjust should rise? The resurrection therefore which the Apostle strove so much to attain unto, was no other than the resurrection of the dead in Christ, than the first resurrection; of which it is said, that he who hath a part in it, the second death hath no power over him. As on the contrary, all that die before this resurrection and are not raised in it, shall perish everlastingly. But because you had no more to say to the text which I have quoted: you allege the 20 ver. of the same chapped. out of which you raise these arguments, If the (Politeuma) the freedom of the godly be in heaven, than they expect not a Monarchy on earth. And if their bodies shall be like unto Christ's glorious body, they shall not live an earthly life, nor die again.] But as we allow your last argument, (for we know not who doth affirm the contrary, to wit, that the Saints shall after their resurrection be either mortal or sinful,) so in your first argument, we first deny your translation of the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which you make the ground of your argument. For it signifies not there [a freedom or privilege,] but a manner of living, as by the Apostles opposing of his own conversation, to the conversation of some carnal minded Ministers of the Gospel, it is apparent; and therefore it is rendered by Piscator, word for word, for our civil life (or behaviour) is in heaven; that is, is as temperate, as if we were inheaven in the presence of God and the holy Angels. And secondly we deny the argument itself. For though we suppose that the godly have now no outward freedom on earth, (for an inward and spiritual freedom you must needs grant them, seeing he that is called in the Lord, is the Lords freeman, as it is said, 1 Cor. 7.22. and all the royal dignity which you allow the Saints, consists in this) though then we suppose, I say, that they have now no outward freedom, (for this also they have, as appears in 1 Cor. 7.21. and chap. 9 ver. 19) yet it will not follow from hence, that they expect none on earth hereafter, when Christ shall change their vile bodies, that they may be like unto his glorious body. The two next texts are one in 1 Thes. 3.13. and the other chap. 4. ver. 14, 15, 16, 17. in both which the Apostle speaks of the rising of none at Christ's coming, but of the dead in Chr st. And seeing the resurrection of their bodies doth equally belong to the godly and the ungodly, why should we not think, that he would as well have spoken of the resurrection of these also, as of the other: if they had been to rise at the same time with the other? Doubtless you could show no reason, why the Apostle should speak so much, (and so often) of the resurrection of the godly at Christ's coming and nothing of the resurrection of the ungodly, if they had been to rise all together. And therefore you have here also struggled only with your own fancy; and now the third time strangled this deformed issue of your slanderous imputation; to wit [that the raised Saints shall die again, and rise again.] For this opinion is indeed altogether inconsistent with the truth which we hold touching the reigning of the raised Saints with Christ a 1000 years, before the last resurrection. And suppose any one had vented this error, yet it is an argument of your malice to prosecute the confutation of it in your answer unto me. I say thus to prosecute it, as if it were the common opinion of us all. But as yet I know no father of it besides yourself, unless it be that father of lies, who suggested it unto you. And therefore the reader had need beware how to take your words upon trust: for doubtless if he harken to your bare word, he shall never believe what God hath foretold, nor know what we hold. The last text is Ezekiel's vision of the dry bones, chap. 37. And if it betokens th● Jew's return from their captivity, as ver. 11. doth seem to interpret it, where it is said, These bones are the whole house of Israel. Yet it is observable, first, that the deliverance here foreshewne, is of all the Tribes, of the whole house of Israel. Secondly, that it is to be after such a long and re●● us captivity, as should make them even despair of a deliverance, as ver. 11. doth declare. And thirdly, that at the time of their deliverance, they shall become an exceeding great Army, us it is said, ver. 10. which observations do infallibly manifest, that this prophecy hath not been yet accomplished, and consequently, that when you say, this vision [doth foreshow the return of the Jews from their captivity, no withstanding the extremity of their misery;] you do unawares confess, that they are not yet returned, but shall return at the accomplishment of this prophecy. For when were the Jews delivered out of a captivity of such a long continuance as it here intimated, by these very dry hones, and by the raising of them our of their graves? or when did all the Tribes, the whole house of Israel return to their land? or when did any of them (that I say not all, that I speak not of so great an Army as is here foretold,) make their way into their own country by force of arm), since their forty year's march into Judea out of Egyp●●▪ And therefore as all the other texts have relation to the first resurrection only; so hath this last to the future Redemption of the Jews out of captivity: to their return again into their own land, against the time of their redemption of the Saints bodies out of their graves, at our Saviour's appearing. And that which follows in the chapter doth as plainly reveal the uniting of all the Tribes in their own land under one King; and our Saviour's personal reigning over them there, as the vision of the dry bones doth their return to their land.   

Israel's Redemption. And as the Elders in Revel. 5.10. said in the hearing of Saint John, Thou best made as unto our God, Kings and Priests, and we 
s Rom. 5.17. ch. 4.13. Luk 19.17.19. 2 Tim 2.12. ch. 4.8. 1 Pet. 5.4.  shall reign on 
* Sanctorum super terram regia dignitas & authoritas in ho● mundi statu nulia est: sed exti●ū & perpetue calamitates ac persecutiones, qu●s à tyra●●is mu●●● bujus regibus patiuntur De alt●r● igitut m●nd● statu hoc accipi ●●um. Quod siver● super terram regnabunt sancti, utique ea non a 〈…〉, ●n id●●i● quod non est, creaturae domin●●● non est Eodem videtur Chr●stus respexisse, Matth. 5.5. Est & h●● observandum, quod sanct 〈◊〉, regnab mus, non, regnamu●. Quo digitum intendunt ad alterum seculum. N●●● sanct 〈…〉 constituti, ●●m regnant super terram: qu●● cum pat entia adhuc expect●●● liberationem 〈◊〉 quam accelerare non possunt. Apo●. 6. v. 16.21. They are the words of Mar. Frid Wendelinus. (cha. 2●. of the 2 ●●ct of his Natural Contemplaticas, pag. 429.430. urged in defence of an accidental change of the world against the essential abolition of it; both which Tenets are, as I think, very true, if referred to their proper seasons, if (shunning both the improvident confounding and pernicious wresting of Scripture) we affirm a marvellous renovation of this Heaven and Earth at the beginning of our Saviour's Kingdom, and a creation of new, at the end thereof, that is, at the last judgement when as it is in the 20. of the Revel. and the 11. ver. This heaven and earth shall fly ●r●●y, and no place be found for them: and if they shall have place no more, then surely they can have being no longer, for place is an inseparable affection of their being, and consequently this Scripture proves an absolute annihilation of the first world, which I suppose, no man will deny, If he doth observe when this passing of the first heaven and earth is to be accomplish● to wit, above a thousand years after the renewing of them, for they are to be renewed at our Saviour's entrance into his Kingdom, but they are not to pass away, till the giving up thereof to God the Father at the last Judgement, and so it stands firm, that these words imply no less than a perishing: which yet may further be established by three other undeniable testimonies. One of the same Apostle, in the next chap. at the 1. verse. And I saw (saith he) a new heaven and a new earth, for the first heaven and the first earth were passed away and there was no more sea. Which last c●●se expressly affirming an utter abolition of the sea, doth plainly inform us, that by the dying and passing away of the first earth (which with the sea makes but one globe) is meant a substantial perishing of it. Another of Moses in the 8. chap. of Gen. at the 22. vers. While the earth remains, seed time and harvest, and cold and h a●, and summer and winter, and day and night shall not cease; and therefore when seedtime and harvest, and summer and winter, and day and night shall cease, as it is most certain they shall at the last Judgement, the earth itself must of necessity then cease also. A third of Job in his 26. chap. at the 10. verse. He hath compassed the waters with bounds, until the day and night come to an end. (Deut. 11. vers. 21.) which words being compared with the precedent testimony, wherein day and night are shown to be of equal duration with seed time and harvest: and with that of the 22. of the Revel. where it is said of the new jerusalem and the inhabitants thereof; there shall be no night there, and they need no candle, neither light of the Sun; must needs be taken for a plain and positive proof, that the day and night shall come to an end, and consequently, that the stars, and so the sublunary creatures too, whose generation and continuance do more or less depend upon celestial influences (being all made only for the use of man, while he is to have his re●●●ency and abode on this earth) shall (at mankind's removal from hence) together with this earth with which they were created, be brought again to nothing.  earth.  
Mr. Petrie's Answer. That these words Rev. 5.10. signify the honour and privileges of the godly on earth, it is out of doubt. But the question is, whether John saw these Elders in heaven, and whether they shall come from the heaven to the earth again; or whether John signifieth by them the godly on earth? If these words make any thing for this purpose, these Elders were in heaven: but all the interpreters, (even the Author of Commentat. Apocalypt. pag. 8.) expone them to be the godly on earth. The words Rom. 4.13. are, The promise that he should be the heir of the world, was not to Abraham, and to his seed through the law, but through the righteousness of faith. Certaintly albeit the Land of Canaan was promised to Abraham, and his seed, yet he (never having possession of that land,) and his seed or the faithful are more properly called the heirs of eternal life. Tit. 3.7. And heirs of that Kingdom which he hath promised unto them that love him. jam. 2.5. And heirs of God, and joynt-heires with Christ, Rom. 8.17. Which Kingdom was typified by Canaan: and of this promise without doubt speaks Paul there. The words of Luke 19.17.19. are a part of a parable, and we know that every part of a parable is not argumentative. These texts than serve nothing for this Monarchy. On the margin is cited also a testimony of Windelin: but we regard not the testimony of parties in their own cause, (and far less do we regard the consequences of that testimony, wherewith the next page is filled, and with that question of the essential or accidental change of the Elements,) seeing for one we may bring five thousand testimonies in this urpose.  
Reply.  
The question is, you say, whether Saint John saw these Elders in heaven? And that he did the text itself doth witness. For that these Elders were the same with the Elders in chap. 4. the continuation of the vision doth infallibly evince. And that Saint john saw those Elders in heaven, the 1 ver. of the 4 chap. doth clearly prove, where it is said, After this I looked, and behold a door was opened in heaven, and the first voyes which I heard, was as it were of a trumpet, talking with me, which said, Come up hither, and I will show thee things which must be hereafter. Now what heaven was it in which Saint John saw a door opened, but the starry heaven, the same heaven, which Saint Stephen saw opened, Acts 7.56? And what heaven was it, from whence he heard a voice talking with him, but the third heaven? in the third heaven it was then (whither Saint Paul was once caught up,) that Saint John heard and saw such wonderful visions, and revelations, as soon as he was in the spirit, that is, as soon as he was carried up by the spirit, whither he was before called by the voice. And consequently, he saw these Elders in heaven: and this also the 6 and 7 verses of the 5 chap. do confirm, which show that these Elders were there, where our Saviour (represented by the Lamb that had been slain) was, when the book of Revelation was given unto him. And as Saint John faw these Elders in heaven, so Pareus makes report also of two sorts of interpreters, who by these Elders do understand Saints in heaven. One, which takes them for four and twenty and no more, for twelve patriarchs, and twelve Apostles. Another, which takes them for all the Saints then in heaven, to which interpretation he himself inclines. And Piscator understands by them all the faithful under both Testaments, under the Law, and under the Gospel; and so makes these 24 Elders to represent not only the Saints then departed, but all others also which should departed before Christ's appearing. And now seeing the text shows that Saint John saw these Elders in heaven; and interpreters say, that they represented the Saints departed, how can their words, we shall reign on earth; be understood any otherwise then of their reigning after their resurrection? Yea let them be taken for the Saints on earth, and yet their words cannot be otherwise understood. For if they did represent the Saints militant on earth, they did then reign spiritually when they spoke these words. And therefore seeing notwithstanding their spiritual reign, they said not, we do, but, we shall reign on earth; it is evident, that their words cannot be meant of a reign which they should enjoy on earth, while they were in their bodies before their death, (which by your own confession can be no other but a spiritual reign) but of a reign, which they should enjoy on earth, when they are again reunited to their bodies after their death. And whereas the words in Rom. 4.13. For the promise that he should be heir of the world, etc. are by you thus interpreted, [That he should be heir of eternal life, Tit. 8.7.] When you can prove that [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the visible world doth signify, eternal life: we shall approve of this exposition. In the mean while, we shall understand it of the joynt-government of the world, by Abraham and the rest of the raised Saints, in the time of Christ's reign on earth. At which time also, they may well be said to be heirs of eternal life, and coheires with Christ, seeing they shall rule the world with him, and can die no more. The other words Luke 19.17.19. [are a part of a parable, and every part of a parable is not argumentative, you say,] true, that part which crosseth some truth plainly delivered in the scripture, but that which agreeth with the plain scriptures as this doth with the prophecies touching our Saviour's and the Saints regin●ing on earth, is argumentative. ●i●e why i● i● said, that our Saviour taught them in par●●●es, if parables do com●●●e no certain truth? And what is the scope of this parable, but to show, that Christ was not to reign over the J●w● then a● his first coming (when the Jew●s should refuse to have him ●eign●●ver them, saying, We have no king but C●sar but at his coming again from heaven with power and great glory? at which time he would make those that had in their life time improved his spirit all stock, governor's under him. And lastly your slighting of Wendelinus' testimony, as a party: and of this murg●●●ll note, as too mean for your meditation, is a fine slight to excuse your not answering of them. To which doubtless you had nothing to say, for else we may well think, that you would have been nibbling at this marginal note too, as well as you are at others: and that among so many thousand opposite testimonies, you would have picked out an answer to this single ●●stimony of Wendeli●us.   

Israel's Redemption. And this will appear to a diligent eye, even out of the controversed place in Rev. ●0. for besides, that the opposition betwixt the first and last resurrection, doth impose the same sense on both; besides this, I say, the vision represented not unto St. John, perfect men, (at the first,) that is, men that should be beheaded for the witness of Jesus, but souls only, and that a● of men already beheaded: which most manifestly shows ●●at the resurrection after mentioned, did follow their death, and not go before it. And therefore, may not be taken spiritually, for their regeneration, for the renewing of their minder, which is to precede their persecution, (and may more probably be referred to the sealing of the servants of God in their fortheads, spoken of in chap. 7.) But materially and properly, for the quickening of their bodies, when once the number of the persecuted is fulfilled: whose consummation and glorious exaltatition, this vision did represent.  
Mr. Petrie's Answer. This form of discour song shows manifestly, that the Author is a strange wrangler: for 1. There is no more opposition, nor agreement betwixt the first and second resurrection, then is betwixt the first and second death: but 〈◊〉 will say, that the first and second deaths are in a like sort bodily: and therefore there is 〈◊〉 necessity to expone the first and second resurrections in the same sense. 2. What perfection of wit is it to incaging, that men who shall be beheaded for the witness of Jesus are more perfect than the souls of them that are beheaded? 3. If by these souls he under stounds the spiritual p●rt of ●●n, are they were ●●dap●●● f●●●, the● h● must understand the souls other before they entered into the bodies, or after they entered into the bod●●s before their regeneration: but both these conditions are before the first resurrection. 4. If the first resurrection be their forsaking of Antichristian errors, or (as it is said there) their not worshipping the Beast, and their not receiving his marks (as all interpreters, except Milk●aries ex●one i●,) then the first resurrection follows not their death, but goes before it.  
Reply.  
1. Surely he is a wrangler (and no other) who multiplieth words without knowledge: and against all ●eason and evidence still persists in his error. To make good then what I have said touching the opposition betwixt the first and second resurrection, to wit, that it doth impose the same se●se on both, there is this logical rule, Quoth in omni legitima distributione, membra inter se opp●●untur sub●eodem genere, That in every legitimate distribution, the members are opposed under the same genus: that is, do divide the same thing, which according to your expounding the first resurrection, of a bodily resurrection, is so here. For we make the resurrection of the dead, or a bodily resurrection to be the genus, the thing divided. And the first and second resurrections, to be the members dividing this genus. And this ●●position these words in ver. 5. But the rest of the dead, (that is, of them whose bodies were in the g●●ve) lived not till the 1000 years were finished, do confirm. Seeing they do necessarily imply that some of those that had been in the grave, were then risen: for the partitive pronoun [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the rest, doth show, that they who were risen, w●re before their resurrection held in the same condition, in which these other were left, that is, under the power, and bondage of a bodily death, as well as they. From which death these other also were to be deli●●●ed at the last resurrection of bodies, described, ver. 12, 13. etc. But your expounding the first resurrection, of a spiritual resurrection; and the second, of a bodily resurrection doth make the firs● and second resurrections, the members of no resurrection. But parephruses o●ely, and equivalent expressions, of a spiritual and bodily resurrection; that is, the first resurrection to be all one with a spiritual resurrection: and the second resurrection to be all one with a bodily resurrection And yet in your answer here you acknowledge, what we affirm, to wit, that the first and second resurrection are to be expounded in the same sense. For [there is no more opposition nor agreement, (you say) betwixt the first and second resurrection, then is betwixt the first & second death.] True, and are not these opposed under the same genu●? are not the first & second death, both bodily deaths? doubtless the second death is not opposed to the spiritual death of the soul, (which is a death in sin,) but to the natural death of the body (which is the first death of it for sin,) and this these words ver. 6. On such the second death hath no power, do confirm; for they do plainly intimate, that the first death of the body, the natural death thereof had had power over them, as well as over others; although the second death of the body, the supernatural death thereof, (which is its destination to eternal torments,) should have no power over them.  
2. Look again, and you shall find that there is more perfection of wit in my words, than there is in yours. For surely I make no comparison betwixt the spiritual perfection of men, who shall be beheaded, and the souls of them that are beheaded, (but betwixt their natural perfection) for all that I say, is this; That John saw not at first, perfect men, that is, men that should be beheaded for the witness of Jesus; but the souls of men only: and that as of men already beheaded. And what perfection of wit is it, to imagine, that a part of a man (the soul only,) is a more perfect essence then the whole man, (than the soul and body both?)  
3. In the preceding words, you ask [what perfection of wit it is to imagine, that men who shall beheaded— are more perfect than the souls of them that are beheaded.] And so in that passage you grant, that I do take the souls which Saint John saw, for the souls of men beheaded. And yet here you make yourself ignorant of the sense in which I take them. For you say [If by these souls he understand the spiritual part of men ere they be made perfect, then be must understand the souls before they entered into the bodies, or after they entered into the bodies before th●ir regeneration.] But surely I understand neither of these by them, but the souls departed from their bodies, as the text saith they were: (and as any man may perceive by my words.) And what perfection of wit were it, by souls only to understand souls entered into bodies? Or what are both these parts of your answer, but a vain wresting of the words [perfect men,] which (to avoid the answering of my argument) you purposely mistake, for regenerate men: for men perfect in grace. Whereas [perfect men,] opposed to the souls of men only, must needs signify, men perfect in essence, men consisting both of bodies and souls. And therefore that the reader may see how poorly you have shifted off the force of my words; I will lay it before him in this Syllogism. If Saint John at first saw the souls only of them that were beheaded, and not men that should be beheaded, then by the word, [they lived,] is meant the living again of them that had been beheaded, (the rising of men after their death,) and not the regenerating of them that should be beheaded, (the rising of men before their death.) But Saint John saw only the souls of them that were beheaded, and not men that should be beheaded. Therefore by the word [they lived,] is meant the living of them that had been beheaded, (the rising of men after their death,) and not the regenerating of them that should be beheaded, (the rising of men before their death.) For the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] they lived, must needs be opposed to the death of the body, to the death of the beheaded, the death here mentioned: and not to the death of the soul, the death of men before they are regenerated, a death not here mentioned.  
4. This argument is a mere petitio principii, a begging of the point in question, for it supposeth, that the first resurrection is to be understood spiritually, which in the very subject of the controversy. And therefore it is just as if you had said, If the first resurrection be that which we say it is, than it goes before the Saint's death, as we say it doth: & surely if interpreters do expound the first resurrection of the Saints, [of the forsaking of Antichrist's errors, of their not worshipping of the Beast, nor receiving his mark, and of their constant profession, &c:] then they do understand it of the effects and consequents of the spiritual resurrection, and not of the spiritual resurrection itself; For the regeneration of the Saints, is the change and renewing of their souls by the infusion of sanctifying and saving graces of their regeneration. And they do herein put a tautology upon the text, which according to this interpretation must be thus paraphrased, And I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the Beast, neither his image, neither had received his mark upon their foreheads, or in their hands, and they lived, that is, and they worshipped not the Beast, not his image, nor received his mark, etc. And if for the word, [they lived,] you say, they were regenerated; I demand, when they were regenerated, were they regenerated again, after they were beheaded, etc. & after they had in their life time refused to worship the Beast, & c? For all this was revealed as past when St. John saw their souls: and yet it was after he saw their souls, that they lived, and reigned with Christ a 1000 years. Thus then is the text by your interpretation deprived both of truth and sense, which taken in its proper signification, doth of itself speak in this manner to every understanding. And I saw the souls of them that were beheaded for the witness of Jesus— and (the souls of them) which had not (in their life time) worshipped the Beast, neither his image— and they lived, that is, and they (that were thus beheaded) lived again in their bodies; they risen from the dead, and reigned with Christ a 1000 years. But the rest of the dead lived not till the 1000 years were finished. That is, till the resurrection of the dead described, ver. 12, 13. etc. And now who hath showed himself the [strange wrangler,] hath this Author, or Mr. Petrie?   

Israel's Redemption. It is said also, that they lived and reigned with Christ a 1000 years. But how can it be that they should reign immediately after their resurrection: or begin their reign all at ouce: or continue it but a thousand years, (which things these words imply,) if by their resurrection, should be understood their regeneration: and by their reign, their being in heaven? Or if by the word [they lived,] should be meant only, they were converted: how can they reign so long as a thousand years, seeing the place of their reign must be on earth? for if they should be any where else, how can they be encompassed again with war, when the thousand years are expired, as ver. 9 declares they shall?  
Mr. Petrie's Answer. If by their living and resurrection be meant their constant profession, (as is said) and by their reigning their prevailing over these heresies, all these mists are soon scattered; to wit, they reigned before their death, and not after their resurrection: they began their reign not all at once, but in their several ages, (even as the Millenaries do imagine, that the Saints in that conceited Monarchy shall not live all at once, but in their several ages die again, and succeed one age to another for the space of a 1000 years,) and so they reign not every one throughout the 1000 years, and so long space have some ever opposed the errors of the Beast: and they reigning on earth have been encompassed with war again, as it was foretold, and Ecclesiastical histeries declare.  
Reply.  
This answer is a fallacy of the same strain with the fourth part of the former answer. So that all it signifies unto us, is this, That if you say the truth, than you say the truth. And seeing you affirm that by the Saints [living and resurrection,] is meant [their constant profession,] and by their reigning, [their prevailing over heresies;] I pray tell us, whether amongst Christians there were to be constant professors, and prevailers over heresies, the space of a 1000 years only, and no more? if there were to be such longer, than this cannot be the meaning of the Saints living and reigning with Christ a 1000 years. And if there were to be such no longer, than when did the 1000 years begin, in which these constant Professors should be? if they began in the time of the Apostles, than there are no constant professions and prevailers over heresies now; nor have been in some hundreds of years before this. If they began not at that time, than you will exclude the Apostles themselves out of the number of constant professors, and prevailers over heresies: unless you will divide the 1000 years, and say, that it is not meant that they lived and reigned a 1000 years together, but at several times: and yet thus also you must exclude some ages from having any constant professors in them, which is quite contrary to the word of God, which shew●, that when Satan should most prevail, should have most power to deceive, there should be some elect whom he should not deceive. And whereas you say, [That those constant professors reigning on earth, have been encompassed with warr● again;] I pray tell us when they were exempted from it the space of a thousand years? or when they have been only encompassed with it? Surely they have known but little peace, and have not been only encompassed, but often destroyed, and made away, by the fury of their adversaries, whereas in the time of the Saints 1000 year's reign on earth with Christ, they are to enjoy peace so long, and when after these years they shall be encompassed by their enemies, not one of them shall perish, but their enemies shall wholly be destroyed by fire from God out of heaven, as Rev. 20.7, 8, 9 do manifest. And consequently all that you have said, or can say, touching the present accomplishment of this prophecy, touching the fulfilling of it before our Saviour's appearing, neither hath, nor can have any truth in it. And lastly, as for the contents of your parenthesis, certainly we do not imagine that the raised Saints, the Saints which the Lord shall bring with him, (whom alone Rev. 20.4. doth concern,) shall not live throughout the whole space of a 1000 year's reign: for we know that they can die no more after their resurrection. But we believe, that the converted Jews, and all the Gentiles that are lest, (to wit, after the extraordinary destruction, which, for their general opposing the Jews, shall light on them at our Saviour's appearing▪) we believe, I say, that these, and their posterity shall live in the like mortal condition as we do now; though they shall live much longer than we do now.   

Israel's Redemption. And lastly, The reign of Christ doth not begin till Antichrist is destroyed, so that a metaphorical interpretation of the first resurrection, would make good this conclusion: That most of the Saints shall rise many hundred years before their reign: there being no less distance of time betwixt the hour of their calling, and Antichrists confusion.  
Mr. Petrie's Answer. I have before made it clear, that Christ's Kingdom is already begun: for he reigneth in the midst of his enemies, not only by his power overruling, disappointing and turning all their plots upon their own pates, but also in comforting the hearts of the godly, so that they are a terror to the whole earth, even to their enemies (who are many times more afraid at the prayers of the godly, then at the cannons of other enemies,) and subdue the spirits of the world, and bind Kings in chains stronger than iron: And therefore that assertion falleth. The reign of Christ beginneth not till Antichrist be destroyed: and that absurdity following that assertion, is falsely imputed to that interpretation.  
Reply.  
You have before alleged, Psal. 110. to show that Christ doth now reign in the midst of his enemies; and we have showed, that that prophecy is not to be fulfilled, until he comes from the right hand of his Father: and therefore you have only said, and not proved that Christ's Kingdom is already begun. And [That he doth now by his divine power, overrule, and dispose of the actions of men, and by his Spirit comfort the hearts of the godly,] is nothing to the question in hand. For thus he governed the whole world, and his Church in the world, as much before his incarnation, as he hath done since. But the prophecies which foreshow our Saviour's Kingdom on earth, do clearly manifest, that he is to reign over the world in the same manner as temporal Kings do over their Subjects, to wit, visibly and civilly: that in the time of his Kingdom, I say, the acts of his government are to be the immediate acts of his manhood only, (although they proceed originally from his Godhead.) And surely this Kingdom is not yet begun, nor shall begin till Antichrist be destroyed, and consequently, the foresaid absurdity touching the great distance betwixt the rising and reigning of the Saints, doth inevitably follow upon the spiritual interpretation of the first resurrection. And whereas you say, [That the enemies of the godly are many times more afraid of their prayers, then at the cannons of other enemies,] you herein contradict experience itself; for what do the Mahometans, or any Pagan Nations regard the prayers of Christians, whose very faith they account foolishness? or what do persecuting Christians themselves regard the prayers of the persecuted, whom they think to be worthily punished by them? doubtless they are no more afraid of them, than Saint Paul was, when through a mistaken zeal, he was so exceedingly mad against them, that he punished them in every Synagogue, and compelled them to blaspheme, de persecuted them to strange cities. And therefore though the prayers of the righteous may prevail very much with God, for their own, and their enemies good: or for the disappointing of their enemy's devices and attempts; yet certainly their enemies can neither see, nor regard this, unless God open their eyes, (as he did Saint Paul's,) to behold the perverseness of their own ways, and the innocency and uprightness of them whom they so much despise.   

Israel's Redemption. The assumption is grounded on Rev. 11.15. which shows, that till the time of the seventh Trumpet, (with the beginning whereof the last vial doth concur.) The Kingdoms of 
* The Kingdoms of this world. It is not said, The Kingdom of heaven, to wit, of the third heaven (the incorruptible habitation of Saints and Angels) or of another world, I say of another in substance. But the Kingdoms of this world, that is, this world which is now, & shall till then be divided into many Kingdoms, shall wholly become Christ●, and be made by him one heavenly Kingdom, a Kingdom, in which men shall live after an heavenly estate and condition: a Kingdom, in which Gods Will shall be done on earth, as it is in heaven. For seeing that cannot possibly become any man's possession, which doth utterly cease to be; what other construction can be given of these words, but this; That the government of all the Kingdoms of the world, is hereafter to be taken into Christ's own hands as he is man? And indeed how else should they then become his, after such a manner as they are not now his, if not by a subjection to his manhood? for as he is God, they were always his, and all will grant that this Scripture doth plainly foreshow, a deposing of all the Kings of the earth at the accomplishment thereof. A deposing of them, I say, in such a way, that their Kingdoms may become the Kingdoms of our Lord, and of his Christ, which cannot be by abolishing and dissolving the earth, on which they must reign: but may and shall be by subduing and conquering them, and the Kingdoms over which they must reign.  this world do not become the Kingdoms of our Lord, and of his Ch●ist.  
Mr. Petrie's Answer. The assumption, [he would say, assertion; but it is marked before the Author is no Logician,] is grounded on Rev. 11.15. the words are, The Kingdoms of this world, are become the Kingdoms of our Lord, and of his Christ. Here it is not said, Our Lord and his Christ shall not reign till this time; but this is all that the words import, N●w is no Kingdom but our Lords and his Christ's; And if it be objected, It is not where said so of Christ's reign till this time of the seventh trumpet: and therefore it cannot be true, that our Lord and his Christ do reign till then. I answer, ye have heard before, that in the midst of these Kingdoms doth Christ reign, even among them▪ and over them, But all their Kingdoms shall be utterly destroyed, and his Kingdom shall be for ever and ever, saith John, and therefore not for a thousand years only. Now if we lay together what is said of the Jews reign bare, and this answer, we shall likewise see the vanity of that observation on the margin upon these cited words: which is, It is not said, the Kingdom of heaven, to wit, of the third heaven, or of another world, I say, of another in substance, but the Kingdoms of this world, that is, which is now and shall till then be divided into many Kingdoms, shall wholly become Christ's, and be made by him one heavenly Kingdom, etc. For if we remember what is said, that here john speaks of the Kingdom of our Lord and of his Christ: he speaks not of the Kingdom of the jews on earth: seeing he makes a distinction of two persons, our Lord, and his Christ, that is, the Father, and the Son, and that Kingdom is for ever and ever.  
Reply.  
As little Logic as the Author hath left, he can tell that [Assertion] is not a logical, but rhetorical term. And he doth remember also, that in the schools where he was bred, they were wont to call the [minor proposition,] the [Assumption,] as he hath done here; and can make it evident by this syllogism. If the reign of Christ as man, doth not begin till Antichrist is destroyed, than the spiritual interpretation of the first resurrection doth make most of the Saints to rise many hundred years before their reign. But the reign of Christ as man doth not begin till Antichrist is destroyed. Therefore etc. Now what will you call this minor proposition? will you call it an Assertion, or an Assumption? if an Assertion, you call it as no Logician calls it: if an Assumption, then why may not I call it so too, without any offence to the learned in Logic? Your answer follows, in which you say, [It is not said here, our Lord and his Christ shall not reign till this time. But this is all the words import, now is no Kingdom but our Lords and his Christ's.] And surely this comment is a great deal more obscure than the text. For if you mean only, that at the accomplishment of this prophecy, there shall be no Kingdom over which the Lord and his Christ shall not reign; this is no more than what you affirm to be done by our Lord and his Christ already: for you say, [That at this present time Christ reigneth, in the midst of these Kingdoms, even among them, and over them;] But you must needs acknowledge a difference betwixt his reigning over them now, and his reigning over them then; or else you make this prophecy to be no prophecy, to foreshow nothing at all. And wherein can this d●fference consist, but in his reigning over these Kingdoms hereafter in his humane nature, which he doth now over rule only by his divin● providence? for if by your foresaid words you should mean, that at the accompl shment of this prophecy, there shall be no Kingdom but a spiritual Kingdom, (which is all the Kingdoms you will allow Christ,) this is not only contrary to the light of the text, but of reason itself. For there can be no spiritual Kingdom on earth, unless there be withal a temporal, a civil Kingdom, in which it may be set up. And the text speaks not of spiritual Kingdoms, but of temporal; for it saith, The Kingdoms of this world, that is, the temporal and civil Kingdoms, which the Kings of this world do reign over. These Kingdoms, it saith, (be they the Kingdoms of Christian, or of heat hen Princes,) shall become the Kingdoms of our Lord, and of his Christ, that is, shall by the Lord be put under the government of his Christ, as he is man. And therefore the Kingdoms themselves shall not be then utterly destroyed, as you say, but be made one Kingdom under Christ, as we say. And indeed if we do but call to mind the time when this prophecy is to be fulfilled, which is at the sounding of the last trumpet, when Christ himself shall descend from heaven; we cannot imagine, that the Kingdoms of this world should then become the Kingdoms of Christ, any otherwise then by a subjection unto his manhood: then by submitting themselves to the ●ules of that Ecclesiastical and civil policy, which he their King shall then command to be observed by them. And now if the reader consider this, and remembers also what clear prophecies there are for the restoring of the Kingdom of the Jews, he will plainly perceive, that the time when the Kingdoms of this world shall become the Kingdom of Christ, is to be the very same, in which he shall restore again the Kingdom of Israel. And your precious subtlety touching [a distinction of two persons, our Lord and his Christ, that is, the Father and his Son,] doth make nothing against this synchronisme. For they are said to be the Kingdoms of the Lord; partly, because he shall them make it more manifest, then ever he did, that they are his to dispose of; and partly, because no other Laws but the Lords shall be observed in them. And of his Christ, because no man but he shall be supreme Head and Governor over them. And surely the Kingdoms [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] of this world, cannot be the Kingdoms of the Father and the Son for ever, if you take this word in an unlimited sense, seeing neither this world in which they are, nor the civil societies of men of which they do consist, shall be of an infinite duration. And I think too, that you will not say, that by the Kingdoms of this world, that Kingdom of eternal glory is meant, in which the Son also himself, shall after the judgement of the dead, be subject unto the Father: unto him that before put all things under him.   

Israel's Redemption. And this also is intimated, by the binding up of 
t Rev. 20.1, 2, 3. etc.  Satan a thousand years, (with which the reign of the Saints contemporates.)  
Mr. Petrie's Answer. He said before, This chapter is controverted (to wit, by the Millenaries on the one part, and all Christians on the other,) and now he saith, This his conceit is intimated in the binding up of Satan: which is as if he had said, It is all undoubted what he saith, and all is false that all Christians say; whereas Christians have given better warrants of their exposition, than Millenaries are able to do.  
Reply.  
I say not that the whole chapter is controverted, for doubtless no Christian will deny, that the latter part thereof doth speak of the judgement of the dead at the last resurrection. But I speak of a controverted place in this 20 chapter, which is that touching the first resurrection. And yet suppose the whole chapter had been controverted, I might nevertheless say, that this, or that truth is not only intimated, but plainly expressed in it, as the first bodily resurrection is plainly expressed in ver. 4, 5. notwithstanding the disagreement of expositors about it. And as the deliverance of the Jews, the restoring of their Kingdom, and our Saviour's personal reign on each, are all so plainly expressed in the prophetical scriptures, as that nothing can be more plainly spoken; although the proper interpretation of them be called in question by most expositors. Yea if we should say, that no more is plainly delivered in the scriptures, but that which is not controverted by any, what a small ●●●ance of scripture should we acknowledge for plain scripture? And doubtless you yourself will say, that most of the texts controverted betwixt Protestants and Papists, and betwixt orthodox and heretical Protestants, are plain texts: for difference in opinion, (for the most part) proceeds not so much from the obscurity of the text, as from the obstinacy of such, who either out of prejudice, or self-conceit, or for self-ends, wrist it from the scope and purpose of the Holy Ghost to countenance their private and perverse fancies. And whereas you say, [That Christians have given better warrants of their expositions, than Millenaries are able to do.] The reader may well guess at the soundness of these words, by the state of your charity. For as without any warrant you exclude all Millenaries from the communion of Christians: so the truth is, that we justify our expositions, either by other scriptures, or by the coherence of the precedent and subsequent verses, or by the plainness of the texts themselves, (which are undoubtedly the best warrants,) whereas you without any necessity enforcing thereto, do strain the words of the text from their proper meaning: and so do impose upon them a sense not minded by the Spirit of God, not warranted by other scriptures, and whereof they are scarcely, yea in many places not at all capable: as your answers do sufficiently testify against you.   

Israel's Redemption. Which vision, as it is the next to that of the battle, wherein the Beast and false Prophet are taken: so doubtless it shall not till then receive its accomplishment; for seeing Antichrist is but the devil's instrument, we cannot imagine, that his power shall outlast the devil's liberty; especially if we consider, that while Satan is in hold, there shall be a general peace over the world, as the 
u Isai. 2.4. Mich. 4.3.  Prophets say expressly: and as is here employed, in that as soon as he is loosed again, 
* Rev. 20.7.8.  presently he shall gather all the rest of the world to fight against the Saints. But their malicious attempt shall find no better success, then that of the Beast, the false Prophet, and the Kings of the earth, (their predecessors) had done at the beginning of the 1000 years. For fire shall come down from God out of heaven, 
Ver. 9  and devour them.  
Mr. Petrie's Answer: This vision is ne●●● that battle in order of writing: but it follows not, that it shall not begin to be accomplished, till the former vision be fully accomplished: for albeit Antichrist be the devil's instrument, it may be understood, (as histories do verify,) that his power may be in the time of Satan's imprisonment, that is, while Satan is not permitted to rage and persecute openly, as he did in the days of the heathenish Emperors, in the mean time Antichrist may sit in the Church of God, and deceive the world with lies, and feigned miracles; so that even when peace is in the world from wars, there be not peace from the children within, (as Bernard complains in his time in Cantic. ser. 33.) and when he hath deceived the greatest part of the world, (except some few persons in comparison of them who are deceived,) than Satan may stir up Antichrist to wage war against the disclosers of his deceits, as he did against the Albigenses and Tolosani about the year 1220. and against the Bohemians about the year 1420. in the days of the Emperor's Sigismond, Albert, and others: and so the malicious attempt of Satan may have the same success with that of the Beast; I say not the like, but, the same both in place, time, and number.  
Reply.  
That the binding up of Satan, and the thousand year's reign of the Saints were to contemporate, you do not deny; but that the binding up of Satan is to succeed the destruction of the beast and false prophet as well in the execution thereof, as it doth in the order of its revelation [it doth not follow] you say; and yet you bring no reason against it, whereas we have these unanswerable evidences in the Text for it. First, that upon the binding up of Satan a thousand year's peace is to follow in the world: and secondly, that throughout this time, Satan is to be withheld from deceiving the Nations; neither of which was ever yet accomplished: For when was there amongst men such a time of rest from war as this? or any time at all of immunity from Satan's temptations? Whereas therefore you understand by Satan's imprisonment, no more than his restraint from [raging and persecuting openly,] it is flat against the Text, which saith, that when Satan is shut up, he shall not deceive the Nations: and not that he shall not stir them up to open persecution: which is but a particular effect of his deceiving of them. And besides may not a secret persecution be fare worse than an open? And is not a power to deceive Christians [by lies, and feigned miracles,] more obnoxious to the Church of God, then both these? What comfort then could this prophecy afford the faithful, if, notwithstanding Satan's imprisonment, Antichrist should still prevail so much amongst men? Or what new thing had been here revealed unto Saint John, if no more but this had been meant, by the binding up of Satan? But indeed when Satan shall be cast into the bottomless pit, and a seal set upon him, he shall be debarred, not only from tempting, but from walking up and down amongst men; and therefore it is no better than mere nonsense to say, that when Satan is bound up, and withheld from deceiving man, he may yet have an instrument [sitting in the Church of God, deceiving the world, etc.] For can any man be an instrument to Satan, when Satan himself shall neither have power to deceive him, nor liberty to come near him? Thus than your conceit of Antichrists existence, and continuance in the Church after Satan's imprisonment, and restraint, doth plainly cross not only the order of this Revelation, but the evidence of the Text. And your historical narration holds no correspondence with this prophetical history of Saint John.    

ISRAEL'S Redemption. CHAP. IU.  
The chief doubts Answered.  

NOw against this which hath been said touching our Saviour's Kingdom, his own words i● the 18 of Saint John ver. 36. may be objected, For there he saith plainly, My Kingdom is not of this world, and in Matth. 25.31. he saith, When the Son of man shall come in his glory, and all the holy Angels with him, then shall he sit upon the Throne of his glory: And before him shall be gathered all Nations, and he shall separate them one from another, as a shepherd divideth the sheep from the goats. With which agreeth that of Saint Peter, in his 2 Epist. ch. 3. ver. 7. But the heavens and earth which are now, by the same word are kept in store, reserved unto fire, against the day of ●udgement, and perdition of ungodly men. And many other places there are of the like nature. But to the first, I answer, that those words of our Saviour do only distinguish the time and condition of his Kingdom, from the time and condition of the Kingdoms of this world: at the setting up of whose Kingdom, there shall be such an 
Nec enim dubium, quin maxima rerum naturalium & humanarum mutatio regni hujus auspicia sit antecessura. Antichristus enim cum totâ suâ Synagogâ abolebitur, extinguetur hominum pars maxima, gentilibus non nisi paucis relictis, [qui in posteris suis, non extra, sed intra regnum hoc mille annis supererunt, ut prophetiae suprà memoratae, cum aliis in Scripturâ passim occurrentibus, abunde testantur; sub decursum verò mille annorum mirum in modum aucti, & a Satana e carcere suo saluto iterum seducti, Sanctorum castra oppugnabunt, sed incassum.] Nec dubium est, quin rerum quoque naturalium, quae regni huius incolis ministrabunt, longè alia sit futura facies, quam impraesentiarum est: siquidem beatissimum & tranquillissimum erit regni istius seculum, omnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae in naturâ modò decurrit, expers. Mar. Frid. Wend. Contemp. Phys. Sect. 2. cap. 17. pag. 375, 376.  alteration over the whole frame of 
x Psal. 46. Isai. 2.12.19.21. ch. 11.6. etc. ch. 30.25, 26. ch. 41.18, 19 ch. 55.13. Ezek. 38.19, 20. Matth 24.29.30. Mar. 13.24, 25. Luke 21.25, 26. Rev. 6.12, 13. etc. ch. 16.18.19. etc.  nature, and such a change of government on the earth; that this time shall then as well be accounted the time of another world, as the time before the flood, is now taken for the old world by us; and was long ago so styled by Saint Peter, in his 2 Epist. chap. 2. ver. 5. And therefore notwithstanding this proof, the place of his Kingdom shall be the earth that now is, though this be not the time, nor any humane policy the pattern of his reign.  
Mr. Petrie's Answer. Our Saviour distinguishes not betwixt the time of his and other Kingdoms: for he saith in the same verse, My Kingdom is not from hence, that is, My Kingdom is at hand, as he said unto his Disciples, Matth. 16.28. Verily I say unto you, there be some standing here, who shall not taste of death till they have seen the Son of man come in his Kingdom, that is, reigning powerfully by the preaching of the Gospel: and Matth. 24.14. This Gospel of the Kingdom shall be preached in all the world for a witness unto all Nations, and then shall the end come. There is his Kingdom before the end of this world: and now is the time of his reign; albeit no humane policy be the pattern thereof. 2. If he had said to that purpose, (as the Millenaries say,) that in time of his Kingdom, (being so nigh) the Kingdom of the Romans should be no Kingdom, they might had more pretext of law for condemning him: wherefore he distinguisheth the condition of the Kingdoms, and not the time of them: so that Caesar might been Emperor, and Christ a mighty King, both at once. Non eripit mortalia, qui regna dat coelestia.  
Reply.  
1. That our Saviour's Kingdom is to be a distinct Kingdom, both in time and condition from the Kingdoms of this world, is a truth apparently delivered in the scriptures. And for ought you have said to the contrary, we may still think, that these words of Christ do intimate as much. For though you first deny, [that these words do distinguish betwixt the time of his Kingdom and other Kingdoms,] yet you presently give this sense to them yourself, when you say, [My Kingdom is not from hence, that is, My Kingdom is at hand.] And therefore it was not then in the world; and if not then, sure I am, it hath not been yet: and so it is distinct in time too from other Kingdoms, as well as in condition. I say it hath not been yet, for what Kingdom of Christ hath been set up in the world since he spoke these words, which was not in the world when he spoke these words? Certainly his spiritual Kingdom was as much in the world at that time, though not spread so much over the world, as it hath been since. That Kingdom therefore, which you say was not then, but was at hand, is not yet come; as the testimonies which you have alleged to prove that it was then at hand, do testify against you also. For that text Matth. 16.28. doth speak of a Kingdom to begin at Christ's appearing, and not before it: of a Kingdom, I say, when the Son of man shall come, as it is in the same verse; and when the Son of man shall come in the glory of the Father with his Angels, as it is in the preceding verse. And therefore doubtless these words of our Saviour, Verily I say unto you, there be some standing here, which shall not taste of death, till they see the Son of man coming in his Kingdom, do reveal a strange and extraordinary preservation of some then present, till Christ's next appearing. For what doth the [coming of the Son of man] signify, but Christ's descending from heaven? and why did he subjoin these words to his speech, touching his coming in the glory of the Father with his Angels, but because they are meant of the same coming? And besides the Gospel had been before preached, by the Baptist, by Christ himself, and by the Disciples; and not some, but all the Disciples lived to see it preached among the Gentiles also; and therefore the seeing of this could not be the meaning of our Saviour's words. Thus than this first text doth show, that the Kingdom of our Saviour is not yet come. And the other text Matth. 24.14. doth show only, That the Gospel of the Kingdom, (that is, which makes report of the Kingdom, or by which men are made partakers of the Kingdom of Christ,) should be preached in all the world before the end should come: that is, the end and destruction of Jerusalem, as the subsequent verses do declare; and not the end of the world, as you affirm. For would Christ, think you, have advised them to fly out of Judea into the mountains, from his presence at the end of the world? Or how should it be worse for women with child, and for them that give suck at his coming then for others? And now as for your exposition of these words, [My Kingdom is not from hence, that is, My Kingdom is at hand] I pray what interpreters do you follow in it? or what colour have you for it? What! are [from hence,] and [at hand] all one? or is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] an adverbe of time, or of place? Doubtless these words, My Kingdom is not from hence; are to be understood, as if Christ had said, My Kingdom is not from beneath, but from above. I am not to be made a King by the power of mortal men, but by the power of the immortal God only. So that in his former words, My Kingdom is not of this world; the preposition [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] of, doth not indeed intimate any difference in time or condition betwixt our Saviour's Kingdom and other Kingdoms, but in the cause and author of them; which sense it carries in our Saviour's word, Matth. 2●. 25. The baptism oh John whence was it, from heaven, or of men? and in the saying of Saint John 1 Epist. chap. 2. ver. 16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but, of the world. And thus, My Kingdom is not of this world, is no more but my Kingdom is not of men, if my Kingdom were of men, than would my Servants fight, that I should not be delivered to the Jews, but now is not my Kingdom from hence, from the men of this world. 2 You tell us next, [That if Christ had said, that in the time of his Kingdom, the Kingdom of the Romans should be no Kingdom, they might have had more pretext for condemning him.] But surely Christ had no need to answer to that which was not asked: neither did the Romans, but the Jews desire his death: And yet as before he spoke openly to the world, so now he spoke plainly to pilate's demand too: for when Pilate said unto him, Art thou a King then? he answered, Thou sayest that I am, etc. Which form of answering, was taken for an affirming of that which was asked. (And therefore where Saint Matthew writes, Jesus said unto him, Thou hast said, chap. 26. ver. 64. Saint Mark hath, And Jesus said, I am, chap. 14. ver. 62.) And doubtless Pilate by this answer took him for such a King to whom the Throne of Israel did belong, and yet he made it not a pretext to condemn him, but sought to deliver him. And it is false also to imagine, that the Kingdoms of this world shall not be taken out of the hands of their several Governors, of their mortal Kings, when they shall become the Kingdoms of Christ himself, when they shall be governed by him, and the glorified Saints that shall come with him.   

Israel's Redemption. And to all such places that mention only the dissolution of the elements, and the last judgement; I answer, that these are but a part of those things, which shall be done by Christ at his next appearing; and that as other scriptures show only that he must reign on earth, and what shall be done at the beginning of his reign, so these show only what shall be left undone, till the close of his Kingdom, when he shall deliver it up to God, even the Father.  
Mr. Petrie's Answer. This shift will not serve their turn; for the soriptures teach us, That at Christ's coming shall be the end, and he shall deliver up his Kingdom, 1 Cor. 15.23, 24. etc. (I forbear to write any more of Mr. Petrie's objections here, because I shall repeat them all in my reply.)  
Reply.  
You alleged even now such scripture against our Saviour's reigning after his coming, as doth infallibly prove it to be then and not before, to wit, that text, Matth. 16.28. which shows that the Son of man's coming in his Kingdom, is when he comes in the glory of the Father with his Angels; as by comparing it with the former verse, it is evident. And yet here you call it [a shift,] to say that some of the prophecies which concern the Day of our Saviour's appearing, are to be accomplished at the time of his coming, and some in the time of his abode on earth, & some at the close of his Kingdom. And to countenance your censure you heap up these objections following against us.  
Object. 1 First you say, That the Scriptures teach us, that at Christ's coming shall be the end, and he shall deliver up his Kingdom, 1 Cor. 15.23, 24.  
Sol. 1 But that Text shows only, that the Saints shall rise at Christ's coming; and not that the end shall be then. For it saith, That the end shall be, when after his coming he hath reigned, till God hath put all his enemies under his feet; which will be fully accomplished when death the last enemy is fully destroyed at the last resurrection: as we have showed before.  
Object. 2 Secondly you say, That Christ shall come in a time when men look not for him, and all shall rise again, both godly & ungodly, and then is the shutting of heaven, as the parable of the ten Virgins teacheth, Matth. 25.  
Sol. 2 But there is no mention of the rising of the godly and ungodly together: but of the gathering of all Nations before Christ, and the separating of them into two companies, whereof one company, the elect, shall be received into life eternal; and the other company, the reprobate, shall be sent away into everlasting punishment: which separation we say, shall be made at the close of our Saviour's reign, at the last resurrection, when he is to give up his Kingdom to the Father. For we read Matth. 24.30, 31. of the gathering of none but the elect at his coming to take possession of his Kingdom. And as for the day and hour of his coming, we know that it is unknown to any; but it will not follow from hence, that he shall not reign after his coming. And the parable of the ten Virgins doth show only, That those which at our Saviour's coming are thought to be faithful Christians, and are indeed but hypocrites, shall not be partakers of his Kingdom. Hypocrites being of all others, most odious to our Lord and his Christ.  
Object. 3 Thirdly, you say, That where Christ is, the faithful then shall be with him, John 14.3.  
Sol. 3 And so say we, for they shall be with him in his reign on earth.  
Object. 4 Fourthly, you say, That the heavens must contain him till the time of the restitution of all things, which God hath spoken by the mouth of all his Prophets since the world began: But the Prophets have foretold the last judgement, and that he shall convince all the ungodly, Judas ver. 14, 15. Therefore he shall not return till that time. And that is most plain, Psal. 110.1. Sat at my right hand till I make thy enemies thy footstool: That sitting at God's right hand is his reigning, and it is not said, His enemies shall be subdued, and then he shall reign, but, he shall reign till then: so that he reigneth conquering, and he conquereth reigning.  
Sol. 4 Surely we do not say that Christ shall reign on earth before he return to the earth again, but when he doth return, we say, that then he shall exercise a civil judgement over all in the time of his reign, and that he shall execute an extraordinary temporal judgement on all the ungodly that shall oppose him at the entrance and end of his reign, and an eternal judgement upon them and all other ungodly sinners at the last resurrection of the dead. All which judgements the Prophets do foreshow to be in the last day, and not the last of these only. And therefore our Saviour's coming shall not be at the last of these, but at the first. And whereas you allege Psal. 110. to show that Christ shall not come till the last judgement; it is false that this Psalm doth teach us any such thing: for it shows only, that Christ shall not come till that day, in which God hath appointed to make his enemies his footstool; of which day, the last judgement is but the last act. And it is false also, that Christ's sitting at the right hand of God. is his reigning: For the Apostle Saint Paul saith, That he sits not there reigning over his enemies, but expecting the time in which they shall be made his footstool, Heb. 10.13. that is, in which God shall bring him to reign over them. And that which follows, in the Psalm, doth show what is to follow Christ's coming from the right hand of God, and not what is to go before it, as is showed before.  
Object. 5 Fifthly, you say, That Christ's Kingdom is an heavenly Kingdom, 2. Tim. 2.17. and the reward of the godly is in heaven, Matth. 5.10, 11. as our Saviour spoke of it, and never of an earthly Kingdom, unless by way of aversation, Who made me a Judge? saith be, Luke 12.14. and the godly have prayed and wished to be with him in the heavens, and never prayed to reign in his earthly Kingdom, 2 Cor. 5.1.6. Phil. 1.3.  
Sol. 5 And we say that the Kingdom of Christ is to be heavenly in condition, and no way earthly but in place. And that the reward of the godly departed before Christ's coming, is to be both in heaven and on earth. Although the text Matth. 5.10. is meant only of Christ's Kingdom on earth, called the Kingdom of heaven, partly because of the heavenly constitution thereof, but especially because the God of heaven shall mightily manifest his power in the setting of it up, and because Christ and the Saints now in heaven, shall come from heaven to govern it. And we confess that Christ at his first coming refused to be made a King, and to undertake the actions belonging to his Kingly office, because that was not the time in which he was to sit on the Throne of David, but when he should come again into the world, as hath been plentifully proved. And as Saint Peter, Acts 2.30, 31. doth plainly prove from the prophecy of David, Psal. 16. That Christ's sitting on David's Throne was not to forego, but to follow his resurrection. And what though the godly living in this world have prayed and desired to be dissolved, and to be with Christ in heaven? did they not therefore expect and wish to come with him again from heaven? certainly it is notoriously false to affirm, that the godly never prayed to reign in Christ's Kingdom on earth. For what is it that Christ taught them to ask in these petitions, Thy Kingdom come; Thy will be done in earth as it is in heaven? and what was it, that the sons of Zebedee, and the penitent thief sought for? or what was it that the Elders sang praise to the Lamb for, Rev. 5.9, 10? was it not because by his death he had purchased for them a Kingdom then to come on earth?  
Object. 6 Sixthly, you say, That God hath raised up Christ from the dead, and set him at his right hand in the heavens fare above all principality and power, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be the head over all things, Eph. 1.20, 21, 22. Whence it is manifest, that seeing our Saviour governeth his Church, and all Spirits are subject to him, (which authority is given unto him, and so as God-man) his Kingdom is not to begin as yet.  
Sol. 6 But certainly it is not manifest from hence, that Christ doth now govern his Church, any otherwise then he did before his incarnation, that is, outwardly and openly by mortal agents, and inwardly and secretly by his Spirit and divine power. Neither is it manifest from hence, that all things are (actually) put under his feet: or that all things are now (thus) subject to his manhood. For who can better expound the Apostles meaning, than the Apostle himself? who in Heb. 2.9. saith, We see Jesus, who was made a little lower than the Angels for the suffering of death, crowned with glory and honour; that is, raised from the dead, and set at the right hand of God in the heavenly places, fare above all principality and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: as it is expressed in Ephe. 1.20, 21. But now we see not yet all things put under him, saith the Apostle too, Heb. 2.8. which words are quite contrary to these, And hath put all things under him etc. Ephes. 1.22. What shall we say then? that the Apostle speaks contradictions? God forbidden. For they are put under him in a prophetical sense, by a certain appointment of it, which is the meaning of the Apostle in the Ephesians, where he speaks (as the Prophet doth) of what God intends to do, as if it were already done: And they are not put under him, in a proper and grammatical sense, by an actual performance, and visible manifestation of it, which is the meaning of the Apostle in the Hebrews, nor doubtless shall they be thus put under him, until that world to come, (of which the Apostle speaks, Heb. 2.5. etc.) shall be put under him. And then also he shall be visible Head over all things to the Church. For than he shall sit and rule upon his Throne, (on the Throne of David, on which God hath sworn with an oath to set him, Acts 2.30.) And shall be a Priest upon his Throne, as Zechariah hath foretold, chap. 6. ver. 13.  
Object. 7 Seventhly, you say, That when Christ shall descend from heaven with a shout, and voice of the Archangel, with the trumpet of God, the dead in Christ shall rise first, and they who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and so shall be ever with the Lord, 1 Thes. 4. Here he is speaking of the same resurrection, whereof be speaks, 1 Cor. 15. as appears by ver. 52. and here he shows the rising of the dead, and change of the living to be together, and that they both together shall meet the Lord, and be ever with him.  
Sol. 7 And what then? will you conclude from hence, that therefore these Saints shall not live with Christ on earth? no, you cannot; for though they shall meet the Lord in the air, yet they shall neither stay with him there, nor ascend with him to heaven from thence, but come with him, as Zechariah affirms, chap. 14. ver. 5. And the Lord my God shall come, and all the Saints with thee. And as the Apostle in 1 Thes. 3. saith, At the coming of the Lord Jesus with all the Saints, and chap. 4. Even so them also which sleep in Jesus will God bring with him. Bring with him? when? but when they with the living in Christ have met him in their bodies. And whither? but to the earth whence they were caught up to meet him; and where he hath appointed them to reign with him.  
Object. 8 Eightly, you say, And that the Saints being raised shall not abide on earth to reign with the Jews in earthly pleasures, it is manifest, because the Apostle teacheth us, 1 Cor. 15.42. they shall rise in incorruption, ver. 43. in glory and in power, for 44. in spiritual bodies: And when Christ shall appear, we shall appear with him in glory, Col. 3.4. But it is certain, that incorruptible, glorious, powerful and spiritual bodies cannot live a nainrall life.  
Sol. 8 And it is as certain that you are slipped from the question, for we make not our Saviour's Kingdom to be a mahometical Paradise, to consist of chambering and wantonness, of riotous and voluptuous living (this agrees not with the holy and righteous government of Christ and the Saints,) and much less do we think, that the glorified Saints shall be defiled with such do, or that they shall live again such a life as they did before their death, (this is your slanderous imputation.) And therefore if you will conclude any thing against us, you must prove, that the glorified Saints shall not live on earth any more, nor eat and drink any more, (which things we affirm.) And not, that they shall die no more, or marry no more, or sin no more, all which we deny as well as you.  
Object. 9 Ninthly, you say, Neither can the faith of Christians, that Christ is come already, stand with that imagination of Jews and Chiliasts.  
Sol. 9 This is all one as if you had said, that the faith of Christ's first coming, cannot stand with the faith of his second coming. But you bring two proofs to confirm your words.  
Mr. Petrie's 1 proof of the 9 Object.  
Seeing Jacob said, The Sceptre shall not departed from Judah, till Shiloh come, and unto him shall the gathering of the people be. This place cannot be understood of the departing of the Sceptre for a time, as it was in the captivity of Babylon; which because it was but a short time, and the Sceptre was restored again, it was not thought to be the accomplishment of the prophecy: but now seeing the Sceptre is departed, and the Nations have been gathered unto Christ, who should doubt of the accomplishment thereof? and so that Sceptre cannot be restored unto the Jews.  
Answer.  
What? not restored? doth jacob's prophecy then foreshow, that the Sceptre should no more be restored to the Jews after Christ's coming? or doth it foreshow only, that it should not departed till Christ's coming? certainly it foreshows this last thing only. And therefore the accomplishment of jacob's prophecy hath no affinity with your argument. And in saying that the Sceptre was departed from Judah in the captivity of Babylon, you plainly contradict jacob's prophecy, which saith, that it should not departed from Judah till Shiloh came. And as this prophecy shows, that it was not to departed till then, so others do show, that it was to return again, as that of Hos. 4.5. which shows that the Israelites should abide many days, (but not always,) without a King, and without a Prince, and without a sacrifice, etc. And all the prophecies which foreshow the Jews deliverance, the uniting of the Tribes under one King, and our Saviour's reigning over them, do witness the restoring of the Sceptre. And Saint Paul's application of that prophecy, Rom. 11.26. doth show when the Sceptre is to be restored, to wit, When the fullness of the Gentiles shall come in. For than he saith, All Israel shall be saved, as it is written, There shall come out of Zion a Deliverer, and shall turn away ungodliness from Jacob. And so he plainly declares, that the accomplishment of this prophecy shall be at Christ's last coming, at his coming, I say, after the the gathering of the substituted Gentiles, (who were in the Jews stead to become God's people in the vacancy of the Sceptre,) and at the gathering of all other Gentiles, who are to become God's people with the Jews, at the restoring of the Sceptre. And agreeable to this are Saint Peter's words to the Jews, Acts 4.31. Him hath God exalted with his right hand, to be a Prince and Saviour, for to give repentance unto Israel, and forgiveness of sins. And his words to them, in his 1 Epist. chap. 1. ver. 13. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace, that is to be brought unto you, at the revelation of Jesus Christ.  
Mr. Petrie's 2 proof of the 9 Object.  
The Apostle saith, 1 Thes. 2.16. Wrath is come upon the Jews to the uttermost. This is not understood of spiritual wrath, seeing as yet the Lord hath mercy upon them, as the Apostle witnesseth, Rom. 11.5.28. and therefore it must be understood of temporal wrath: and consequently a temporal Kingdom shall not be restored unto them.  
Answer.  
Did you consider what you said, when you thus expounded the Apostles words? Certainly the Apostle speaks of a wrath which was come upon the unbelieving Jews, who persecuted their believing brethren, & not of a wrath which was come upon the believing Jews that were persecuted, whom the loss of their country, and the departing of the Sceptre did concern as well as it did the other jews. And therefore doubtless the wrath is to be understood of a wrath peculiar unto the unbelieving jews, (of whom alone the Apostle speaks,) and consequently of a spiritual wrath especially, and of a temporal wrath no otherwise then as it is an inseparable effect and concomitant of the spiritual wrath which is come upon them. And though this expression of the Apostle doth imply that a great wrath, and a wrath of long continuance was come upon them: yet it doth not show that the wrath which was befallen them, should be an endless wrath. And therefore whatsoever the kind of it be, it will no more follow from this passage of the Apostle, that the temporal Kingdom of the jews shall not be restored unto them, than it will, that their spiritual blindness shall never be removed from them. Of the departure whereof, the Apostle Rom. 11. speaks so much, and so manifestly: showing that as there was a diminishing and casting away of them; so there should be also, a fullness of them, a receiving of them again. And the 5 and 28 verses of this chapter, which you allege to show that the foresaid words in 1 Thes. 2. are not to be understood of a spiritual wrath, do indeed rather confirm, then confute this exposition. Seeing it is plain that the Apostle in ver. 28. speaks of such Jews only, who for the Gentiles sakes that were to be received into their room, were become the enemies of the Gospel of Christ: and consequently not of such on whom God had mercy, or would have mercy, any otherwise then in making of them instruments for the fulfilling of his promise made unto the Fathers, touching that elect remnant of their posterity, whom he purposed to call by a general conversion.  
Object. 10 Tenthly, you say, That the estate of the Church is described such, that the godly shall be mixed with the ungodly even till Christ come, and gather the tares from the wheat to be burned, Matth. 13.39.  
Sol. 10 And surely we say not, that Christ shall reign on earth before he comes to do this; but when he comes to do this. And therefore also his Kingdom, (for so he calls it, ver. 41.) shall not be a Kingdom of such carnal delight, as you, to vilify the truth, ascribe unto it. It being the only scope of this parable, and anonother in the same chapter, to set forth the righteousness thereof.  
Your last words are, All these and such like passages the Millenaries willingly pass over. But let the reader judge, whether you have not more cause, to be ashamed of such arguments, than we have to be afraid to answer them.   

Israel's Redemption. And in my conceit, Saint Peter in the very next verse doth intimate as much; for having before used the word [Day,] he warns them not to be ignorant of this one thing, That one day is with the Lord as a thousand years, and a thousand years as one day. As if he had told them, that the day he spoke of, was indeed a thousand years, the Holy Ghost always using it in this sense, when it is emphatically applied to our Saviour's coming, or the Jews redemption. (Which as it is already proved, shall happen at the same time.) And though God, as he is eternal, cannot be measured by time: and as he is immutable, feels no alteration in time: a thousand, (yea ten thousand times ten thousand) years, and one day, (hour or minute of a day,) being in this respect all one to him: yet this shift cannot void the exposition already given; seeing the apparent dependence of these words on the former, doth clearly prove, that Saint Peter intended not to show, what a thousand years, and one day were to God in regard of his nature, (which it is like they knew before,) but only what is usually meant by one day in the word of God. And indeed to what purpose had this sudden and serious advertisement been inferred, if the Apostle did not hereby discover unto them, (besides the largest definite and limited acception of the word) such a special relation of a thousand years to one day, as cannot belong to any other number? when as touching God's immensity and immutability, one day might as well have been compared with ten thousand times ten thousand, and thousands or thousands, (as I said) as with one thousand years.  
Mr. Petrie's Answer. Whatsoever be your conceit, you may see, that the Apostle hath another purpose there: for ver. 4. he telleth of scoffers jeering at the promise of Christ's coming, because all things continue as they were, and so all things seem to have subsisting in themselves: he refutes this imagination, and shows that the world both was made, and continueth by the word of God, who is able to destroy, (as sometimes he did,) and hath appointed a day of judgement and perdition of ungodly men. Here he putteth the day of judgement and perdition of ungodly men, for that the scoffers say where is the promise of his coming? so that at his coming he will judge and punish the ungodly: which is contrary to the opinion of the Millenaries. Then ver. 8. he answereth to that opinion of delay, saying, One day is with the Lord as a thousand years. He saith not one day is a thousand years, (as the Millenaries make the commentary shorter than the text,) but is as a thousand years: and therefore here is no exposition, but comparison, as if he had said; albeit a thousand years seem a long time to us, and so the world seemeth to have continued long, yet it is not so with the Lord, to whom all time is short, or none. And then he shows the end why God delayeth that coming, to wit, in long-suffering toward men, awaking the repentance of the last of them. Whereby you see another meaning and another purpose, even contrary to that conceit of the Millenaries. The Apostle might have named many millions of years, as one day in respect of God's eternity: but according to the usual custom of speech, he nameth a round great number for any number.  
Reply.  
You had no other shift to avoid the answering of my former answer, but to call it, a shift. And here you have dealt no better with me, than you have often done before, to wit, left out what was most unpleasing to yourself, and instructive to the read 〈◊〉, and made a flourish against the rest: and yet all this will not serve your turn; for first it is a manifest slander, to say, [That Christ's judging and punishing of the ungodly, is contrary to the opinion of the Millenaries.] For do not we say, that the destruction of the Army in Armageddon, is to be at our Saviour's descending? as it is plainly revealed Rev. 19 and alluded unto chap. 14. ver. 19, 20. and that there shall be then also a destruction of all obstinate and rebellious sinners? as it is foretold in 2 Thes. 1.7, 8, 9, 10. and Rev. 16.20, 21. and intimated in the parable of the tares, and the net cast into the sea, Matth. 13. and do we not say likewise, that when the new insurrection of the Nations shall be at the end of the 1000 years peaceful r●igne, fire shall come down from God out of heaven and devour them, Rev. 20? And do we not hold that all this shall be before the last act of the great day of the Lamb's wrath, in which the sentence of damnation shall be pronounced against all unbelieving sinners at the last resurrection? All this then being undeniable, there can be no truth in your foresaid words. And as in ver. 5, 6. the Apostle shows the faithful why the wicked should make a scoff at the promise of Christ's coming, and in ver. 9 gives them the reason of Gods putting off of his coming so long; so in ver. 8. he makes no answer to the opinion of delay, but puts them in mind of the meaning of the day of judgement, spoken of in ver. 7; (which two verses do seem to be brought in by way of Parenthesis.) For though a 1000 years, which seem a long time to us, be but a short time with the Lord, (as you say;) yet doubtless that which seems a short time to us, cannot be a long time to the Lord. And therefore albeit the last part of Saint Peter's reciprocal proposition may favour your interpretation, yet the first part will not suffer it. Seeing that which is but one day with us, cannot possibly be as a thousand years with the Lord: although the space of a thousand years with us, may be but as one day with the Lord. And consequently the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the [one day,] in ver. 7. must needs be meant of a prophetical day, of a day consisting of years, (of so many years at least as the Apostle here speaks of,) and not of a natural day, of a day consisting of hours; for how else should one day be with the Lord, as a thousand years in regard of continuance of time? And whereas you say, [That it is not said, one day is a thousand years, but is as a thousand years.] I pray what difference in sense is there betwixt these propositions? certainly the adverbe [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as,] doth not always intimate a comparison, but hath divers acceptions amongst which Pasor reckons its denoting of the truth, and certainty of a thing, for one. And when it is used comparatively, it doth include an exposition also, as it were easy to prove by many instances; and we need look no further than the 10 verse of this chapter for an instance. But the day of the Lord will come (saith the Apostle) as a thief in the night: here the comparing of it to the coming of a thief doth show, that as it is unknown to all, so it is unexpected too of the ungodly, on whom it shall come as a thief in the night, that is, altogether unlooked for; and to whom also it shall be, as the coming of a thief in the night, that is, fearful, unavoidable, and full of horror and amazement. And thus it is evident, that our exposition of ver. 7. is the only adequate and full exposition of the Apostles words, and that yours is but a defective and partial exposition of it.   

Israel's Redemption. This then being so, I see not, but that God's fore-appointment of a thousand year's continuance to the world, for 
* Sicut e septenis annis, septimus quisque annus remissionis est: it 〈◊〉 e septem millibus annorum mundi, septimus millenarius, millenarius remissionis est. R. Ketina. Vid. Com. Apoc. par. 2. pag. 287.  each several day of its first week, (the week of its creation,) might in all likelihood, be the ground of this prophetical sense of the word [Day,] wherein it was afterwards delivered, by the infallible Penmen of holy writ.  
Mr. Petrie's Answer. The certainty of all the appointments of God we acknowledge, and the infallibility of his penmen: but where is it revealed, that God hath appointed a thousand years' continuance to the world for each several day of the first week? On the margin he cireth Rab. Ketina. comment. Apoca. par. 2. p. 287. where are some testimonies in the Rabbins to this purpose. Let Jews follow Jewish fables, to us Christians hath God spoken in the last days by his Son, Heb. 1.2. whom he hath bidden us hear; Certainly with a limitation, to hear none others.  
Reply.  
I do not say it is revealed in Scripture, that God hath appointed unto the world a thousand year's continuance for each several day of its first week: but that God's fore-appointment of so many thousands of years continuance unto the world, might happily be the ground of this prophetical sense of the word [Day,] in the scriptures. Which space of time it doth comprehend whensoever it is emphatically applied to the time of our Saviour's appearing or the Jews redemption, as Isai. 11.11. chap. 27.12, 13. and Amos 9.11. and 2 Thes. 1.10. and 2 Tim. 4.8. do testify. And these texts in which it hath the epithet [great] annexed to it, Joel 2.31. Mal. 4.5. Judas ver. 6. Rev. 6.17. chap. 16.14. And the learned do so understand the word [Day] too, in Gods threatening to Adam, Gen. 2.17. because that threatening must needs be meant of a punishment that should come on Adam for his disobedience, and consequently of a bodily death, which yet he suffered not till near nine hundred and thirty years after. And thus it is manifest, that we take this word in no other sense then the Prophets do, to whom God spoke by his Spirit in time past; or then the Apostles do, to whom God spoke by his Son first, and by his Spirit afterwards; or then God did (as many learned Divines acknowledge) in the foresaid passage to Adam. And therefore we borrow it not from the Jewish sables; although we will not reject any truth that the Jews hold, for fear of being upbraided with their sables, or with the name of Jews. But what I so much out of charity with the Jews now? Is not this the Name whose mystical interpretation hath stood you in such stead in the wresting of the prophecies which concern them by Name, and none else? and did you not say, pag. 16. that [the faithful are called Jews, not only typically, but likewise for the special comfort of the Jews.] How did you dare then so boldly to abuse that Name, by which (you say) the faithful are so frequently ●iled in Scripture? And what comfort can it be to the Jews, that you lay claim to this Name in the scriptures, where it belongs not to you: that you seem to take delight in it there, and yet in your writings and common discourse, use it as a byword, and term of reproach? or how can we think, that you apply the prophecies touching the Jews, to the Christians, for any other reason, but because you think such great and glorious mercies too good for the Jews: how, I say, can we think otherwise, when as we see they are so odious unto you, that in mere scorn and derision of the truth we hold, you call us Jews by way of opposition to Christians? I pray remember what our Saviour is as man, is he not a Jew? me thinks then, (if ●●ought else could, yet) the reverence you own to him, should have with held you from such an uncivil usage of this Name.   

Israel's Redemption To this also may be added that i● Matth. 24.31. which shows that when the Son of man descends, He shall send his Angels with a great sound of a Trumpet, and they shall gather together his Elect from the four winds, from one end of the heaven to the other: at which time, two shall be in the field, the one shall be taken and the other left; two women shall be grinding at the Mill, the one shall be taken and the other left: and as Saint Mark record▪ two men shall be in one b●d▪ 〈◊〉 one shall be taken and the other left. 
chap. 17.34.  But if our Saviour at his coming shall presently give ●●ntence on all that are not writte● in the Book of life: if he shall make no stay on earth before he undertake this business, then why shall the elect only be gathered together; and the rest left behind? seeing that great Assist it to be h●ld chief for the condemnation of ungodly men.  
Mr. Petrie's Answer. 1. Here is nothing to prove the Monarchy of the Jews. 2. The two Evangelists speak there of the gathering of the Elect, and taking them up, (as also 1 Cor. 15.23.) yet they speak not exclusively▪ as if the ungodly shall not be judged, nor raised, but they speak of separation, and ●hereby of taking the elect into the ●are, and heavens, whereas the wicked shall not be taken up, but left on the earth, and be condemned, and sent to hell, Matth. 13.40, 41. and it followeth. ver. 43. Then sh●ll the righteous shine forth, etc. The particle than shows that the w●ck●● sh●ll b●●ast into the furnace of fire, as soon (if not sooner) as the righteous shall shine in the Kingdom of the Father. 3. If the righteous shall be taken up, and the ungodly left on the earth, that is, the one taken away from the earth, and the wicked left on the earth, than the godly shall not have earthly dominion. 4. If Christ at his coming shall hold that great assize chief for condemnation of the wicked; how then shall the godly be quickened, and the wicked be left in their graves after them for the space of a 1000 years? These things cannot agree.  
Reply.  
1. Here is nothing, (you say,) to prove the Monarchy of the Jews. But here is something, we say, for the confirmation of our Saviours' reign on earth, which is all one.  
2. The Evangelists speak here only of the gathering of the elect to meet Christ at his coming, and not at all of the raising and judging of the ungodly, because that is not to be done at the beginning, but at the end of his reign. And then it is that the whole number of the elect, and of the reprobate, shall be separated, one company on his right hand, and the other on his left: and not one part caught up to the air, and the other left on the earth. And we confess that the casting of the wicked into hell mentioned in that parable, Matth. 13.42. shall be at the entrance of the time in which the righteous shall shine forth as the Sun in the Kingdom of their Father. But we deny that this casting of the wicked into hell, is meant of their casting in after their resurrection, when they shall all at once receive the sentence of damnation from Christ himself. For first, it is not said here, that they shall be gathered together before Christ, as it is said Matth. 25.32. etc. But that the Angels shall gather them out of Christ's Kingdom, and cast them into a furnace of fire: that is, shall destroy them in every place over the world where they than are, and cast their souls into hell, as is intimated by the binding of the tares in bundles to burn them. That is, as they find them here and there in the field. And secondly, it is said, that they shall be gathered out of Christ's Kingdom, and cast into bell, that is, shall be taken away from the place where, and from among the men over whom Christ shall then reign. And therefore this gathering of the wicked i● to be at the beginning of Christ's Kingdom, and before their last judgement: and not at the end of Christ's Kingdom, when they shall be fetched out of hell again to receive their last judgement. And that the foresaid judgement is meant of a temporal destruction on all obstinate sinners, that are living at Christ's coming, and not of the eternal destruction of their bodies and souls together at the last resurrection, it is evident also from Rev. 20.9. where it is revealed, that all the ungodly that are to oppose the Saints at the end of the thousand year's reign, shall be devoured by fire from heaven, before the last resurrection; so that there shall be none of them living on the earth, when they are to be gathered before Christ at the last judgement: and consequently, that gathering of them cannot be the same with this gathering of them, when they shall be on the earth, Matth. 13. And so by the Kingdom of their Father, mentioned ver. 43. must needs be meant, the Kingdom of Christ, spoken of ver. 41. which in called, the Kingdom of their Father, because Christ with whom these Saints shall reign, shall receive it of God, who is both his and their Father.  
3. The righteous shall be caught up to meet Christ, and to come along with him to the earth. And not to stay with him in the air, or to be carried up to heaven from thence; as hath been showed already more than once. And therefore this is but a trifling argument.  
4. This argument is a supposition of that which we deny. For it is our argument against you, That seeing the elect only shall be raised and gathered together at Christ's coming, and the ungodly which are left in their graves, (and that the mischievous ungodly which are living, shall be left also to perish extraordinarily, as it is Matth. 13.41, 42. and the rest to be eye-witnesses of God's wonders at that time, and to become converts by it, as it is Isai. 66.19, 20. Joel 2.32. Zech. 14.16. Rev. 11.13. and in other places.) Therefore the last judgement, the great Assize, (which is to be held chief for the condemnation of ungodly men,) cannot be at, or presently after Christ's coming, but shall be at the end of his reign. And so this part of your answer is a mere perverting of my words, which agree so well in themselves, and with the word of God, that you had nought to say against that which they prove, and therefore you fallaciously make them to grant, what they do indeed disprove.   

Israel's Redemption. Who doubtless are not to be left, that the evil Angels may fetch them, for they shall be partakers with them of that judgement, and therefore will be as unwilling to appear before that bar, as they. Neither is it likely, that they shall be left, because the good Angels cannot at once assemble them to the place of judgement, and the elect to meet the Lord in the air, if these things were to be done at the same particular time. And therefore as I suppose, they shall be left, either to perish in that general destruction, which shall come upon all Nations that fight against the Jews, whom our Saviour shall then redeem; or to be eye-witnesses of God's wonders in all countries at that time.  
Mr. Petrie's Answer. What can either good or evil Angels do without the Lords Authority? and what can they not do, when he willeth? but certainly the wicked shall both be witnesses of God's wonders, and likewise perish in that general destruction: that cause of their condemnation is touched before.  
Reply.  
We know that neither the good nor bad Angels can do any thing without the Lords Authority, but what is this to the force of my words, which consists in this; that seeing the good Angels, which can at once assemble the unjust to the place of judgement, and the elect to meet the Lord in the air, shall yet gather the elect only, and leave the rest behind; therefore these things are not to be done at the same time. And consequently, that the judgement of the dead is not to be at the time of Christ's ascending. For then doubtless the wicked should as well be gathered to the place of their last judgement, as the elect shall to meet the Lord in the air. And it is flat against the express word of God, Isai. 66.19, 20. Joel 2.32. Zech. 14.16. Rev. 11.13. to say, that all the wicked that shall be eye-witnesses of God's wonders at the time of our Saviour's descension, shall perish in the destruction that shall then come on the earth.   

Israel's Redemption. For that by Christ's judging the quick and the dead, mentioned in 2 Tim. 4. cannot be meant one kind of judgement, 
Psal. 2.8. etc. Ps. 110.2. etc. Ps. 149.6. etc. Isai. 30.25. Cham 66. 1●, 16. etc.  to wit, the sentence of damnation; that by his judging the quick, I say, cannot at all be meant the last and complete, but rather a former and inchoate judgement of ungodly men, it appears out of Rev. 20. where it is shown, that the Saints enemies shall be all slain before the last resurrection. And we cannot say, that these which are to be left, shall be a part of that Army there spoken of; because that Gog and Magog is to be destroyed at the end of our Saviour's reign, that is, immediately before the last resurrection: whereas these shall be alive, at the time of that general distress, which shall light on the world, at his entrance into that appointed Kingdom, as the gathering together of the elect, who are to reign with him doth declare.  
Mr. Petrie's Answer. Here (at before) are strange imaginations. 1. That text 2 Tim. 4.1. cannot be meant of the last, but a former judgement, Who ever said before, that Christ shall yet appears twice to judge the quick and the dead? For suppone, that only the godly shall be raised at Christ's coming, yet they will not say, that he shall judge them, seeing they say, that they shall not stand at the bar. 2. The judging of the quick and the dead, shall be before the time of the last resurrection, as that form of arguing imports: whereby it follows, that Christ shall judge the quick and the dead in a former and inchoate judgement. Who shall remain then to be judged in the complete judgement at the last resurrection? 3. I will say no mere of that fancy concerning these that shall be left, and the destruction at the entrance of that Kingdom: but mark that God and Magog is to be destroyed at the end of our Saviour's reign, that is, immediately before the last resurrection, or (which is one) after the reign of the Jews. But that Army of Gog and Magog is the same with the Army mentioned in Revel. 16.14. as Napeir proveth, Prop. 32. And Mr. Maton proveth in his treatise of Gog and Magog, pag. 94, 95▪ And I have showed before, that the sixth vi●●ll mentioned in Revel. 16.12, 13, 14. is the same with the sixth trumpet: yea, and Clavis Apocalyp. in par. 1. synchro. 7. makes it to concur with the destruction of the Beast and Babylon, which shall be before the Monarchy of the Jews, as the Millenaries hold: and therefore in this point Mr. Maton is contrary to himself, and to Clavis Apocal. as well as unto Christians, who deny that Monarchy of the Jews. Whereby it is manifest, that what he speaks here without reason must be wrong, and amended by these reasons which he hath lo. cit. And consequently, that great battle shall be fought not after, but before the Jews shall reign, if ever they shall reign in that manner.  
Reply.  
The truth is strange to none, but to such as make themselves strange to it. He seemeth to be a sitter forth of strange gods, said the Athenians of Saint Paul's preaching unto them Jesus and the resurrection, Acts 17.18. When as indeed their Gods were the strange Gods, and not his God: they in an error, and not he. And yet how strange soever our former imaginations do seem to you, we have showed that they are not so strange as true. And that these words do bring such strange things to your cares, was not the fault of the Author, but the error of the Printer, and the over-hastinesse of the Stationer, who sent his books abroad before he had received a copy of all the faults: whereof the words here omitted were the greatest, and are to be corrected, as they are now set down, to wit, thus. (For that by Christ's judging the quick and the dead, mentioned 2 Tim. 4.1. cannot be meant one kind of judgement, to wit, the sentence of damnation: that by his judging the quick, I say, cannot at all be meant, the last and complete; but rather of former and inchoate judgement of ungodly men; it appears out of Rev. 20. where it is shown, that the Saints enemies shall be all slain, before the last resurrection.) This is the true form of my words, and in this form they do wholly disannul the two first parts of your answer; for the destroying of the Army in Armageddon at Christ's coming, Rev. 19 and of the Nations that shall again be gathered against him and his, at the end of his reign, Rev. 20. are temporal judgements on the ungodly; and before their last judgement, the judgement after their resurrection. And therefore Christ shall not appear twice to judge the quick and the dead, but shall twice judge these ungodly after his appearing. That is, once by a former and inchoate judgement in their temporal destruction, (in their first death:) And again by a final and complete judgement in their eternal destruction, (in their second death.) And as for the third part of your answer, it is but a slanderous information against me. For I say not that the Gog and Magog mentioned in Rev. 20. is the same with the Army mentioned Rev. 16.14. but that Ezekiel's Gog and Magog is the same with that Army, as the rea●ons which I allege pag. 94, 95. do show. And I say that the Gog and Magog in Rev. 20. is a different Gog and Magog from ezekiel's, as these words, pag. 128 do witness. [And this Gog and Magog in Rev. 20. is to be the multiplied posterity of those that are left of the Nations at the beginning of the thousand years: when the Army of the Beast and false Prophet, and of the Kings of the earth, and of the whole world, (who as the parallel shows are the Gog and Magog foretold by Ezekiel) shall be destroyed in Armageddon.] And again pag. 129. I say, [That the Nations which shall oppose the Jews at their expected return, are to be the Gog and Magog foretold by Ezekiel: and that the posterity of those which shall be left alive of th●se Nations, when this Gog and Magog is destroyed, shall be the Gog and Magog foretold in Rev. 20. to arise when the thousand years peaceful reign is finished.] Whereby it is manifest, that against your own knowledge, you have misreported the evidence of my reasons, and charged me with a contradiction of your own devising. And as it is very false, that I am in this point contrary to myself, so it is as false, that I am herein contrary to Clavis Apocal. For the fourth synchronisme of the 2 part doth infallibly prove that the Army of the Nations mentioned Revel. 20. is to be a distinct Army from that in Rev. 16. whose destruction is revealed, chap. 19 The words inferred upon the second argument of this synchronisme, pag. 26. are these. Mark here reader, the chronical character; by which it is intimated, that this whatsoever it is concerning Satan, being taken and condemned after his second losing, it succeedeth the vision of the former chapter concerning the Beast and false Prophet, being vanquished, ta●en, and thereupon cast into the lake burning with fire and brimstone, by him which sat upon the white horse, as in order of narration, so also in the time of the thing done. For otherwise it should not have been said, that Satan was sent thither, where both the Beast and false Prophet were, except both the Beast and false Prophet had been sent thither first. Neither can any man of judgement say by way of evasion, that this war (of chap. 20.) after a thousand years, is not different from that of the former chapter; when as not only the character already brought, but also all circumstances on both sides are repugnant; the parties, the battle, and the manner of the slaughter, there with the sword, herewith fire; yea and the event of either war unlike, as anon the matter being demonstrated, shall be made plain, there the binding of Satan only for a time, but here a condemnation to eternal fire, etc. And Clau. Apocal. in part. 1. synchro. 7. doth speak nothing of the Gog and Magog in Rev. 20. but of the utter destruction of the Beast and Babylon at the effusion of the last vial.   

Israel's Redemption. And to this conjecture, Isai. 27.12. doth sufficiently confirm; For the great sound of the Trumpet before spoken of in Saint Matthew, as a warning of the gathering together of the elect, is there said to be a warning also of the Jews return: the words are these, It shall come to pass in that Day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel, and it shall come to pass in that day, that the 
z Isa●. 18.3. Zech. 9.11.  great Trumpet shall be blown, and they shall come which were ready to perish in the Land of Assyria, and the outcasts in the Land of Egypt, and shall worship the Lord in the holy Mount at Jerusalem.  
Mr. Petrie's Answer. If this be a conjecture, how is it sufficiently confirmed by the Prophet? or if it be sufficiently confirmed, why is it called a conjecture? A conjecture it is, and hath no warrant from the Prophet: for the Prophet and Evangelist are not speaking of the same purpose: the Prophet is speaking particularly of the Jews deliverance out of Syria and Egypt, and of the trumpet that did sound at the proclamation of Cyrus for their return, which was passed before the days of the Evangelist. And nevertheless our Author concludeth triumphantly.  
Reply.  
And why may not a conjecture be as well confirmed by scripture, as grounded on scripture? yea whence can such a conjecture have a better confirmation then from scripture? And that this conjecture, (to wit, That some of them who are left, when the elect shall be gathered together at Christ's coming, shall be left to perish in the great destruction which shall then light on all Nations that sight against the Jews, and others of them to be eye-witnesses of God's wonders at that time,) that this conjecture, I say, is warranted by the Prophecy of Isaiah, touching the Jews return, chap. 27. ver. 12, 13. it is evident, first, from the identity of the sign, which is to precede the accomplishment of this Prophecy, and that of our Saviour Matth. 24.31. For what is the great sound of the trumpet mentioned by the Evangelist, but the blowing of the great trumpet foretold in Isaiah? And secondly, it is evident from the contents of the prophecy which speak not of the return of the two Tribes, of the return of the captivity of Judah and Benjamin from Babylon: but of the return of the ten Tribes, of the return of the captivity of the children of Israel from Assyria; who, as Divines confess, did never yet return. And admit it had been spoken of the return of the two Tribes, yet it could not be already accomplished, because it foreshows the return of the Jews out of Assyria in a time when they shall be ready to perish there; which cannot be affirmed of the Jews, that returned to Jerusalem upon the proclamation of Cyrus, by whom they were so much favoured. And by whose command the Jews that returned, were so much enriched with silves, and gold, with goods, and with beasts, etc. as it is written, Ezra 1.4. And although it be true, that Cyrus made a Proclamation throughout all his Kingdom for the returning of the Jews, yet we ●eade not of the sounding of any trumpet at the proclamation. And if it had been a custom to do so, not one, but many trumpets doubtless had been sounded at the publishing of that proclamation, which was by many messengers sent into all the Provinces of Cyrus' Kingdom, to whom God had given all the Kingdoms of the earth, Ezra 1.2. And lastly this Prophecy doth intimate a gathering, and bringing of the Israelites to jerusalem, by the extraordinary power of God. A gathering of them. I say, not by the help and assistance, but against the will and resistance of earthly Princes, as is plainly foretold Zech. 9.12, 13.14, 15, 16. and in many other Prophecies. And seeing we have alleged so many clear prophecies for the vindication of the truth we hold, why may we not say, as the Apostle doth Heb. 12.1. (after that he hath by divers instances set forth the force and efficacy of a justifying faith,) to wit, that we are compassed about with a great cloud of witnesses: of which surely every single prophecy, (as it is of itself sufficient, so it) ought to give satisfaction to a Christian; who is as well bound to manifest his obedience towards God, by the readiness of his belief, as by the righteousness of his life. By his confiding on the accomplishment of God's prophecies, as by his conforming to the practice of God's precepts, as it is said, 1 John 3.23.   

Israel's Redemption. And thus being thoroughly satisfied by this cloud of witnesses, the double Jury of Prophets and Apostles, with which I find the doctrine of my text to be encompassed, I here give over the pursuit of these meditations, and commend to as m●ny as wish well to themselves, and to Zion, these instructions following.  
Mr. Petrie's Answer. If you be throughly satisfied, why have you so oft used the words of probability, conjectures, my conceit, it may be thus or thus? these words smell not of satisfaction, nor of that certain knowledge and steadfastness, which is required, 2 Pet. 3.17. As for that double jury, it may evidently appear that both Prophets and Apostles are contrary to such fancies. It may be, the Uses of this doctrine are commendable, yet if wrong premises be powerful to persuade. Nevertheless hear all.  
Reply.  
We bring not only probable, but demonstrative and necessary arguments also to justify the truth of our tenet. And besides all this, we allege for it a large Catalogue of clear and invincible prophecies: from which as we receive full satisfaction ourselves, so (that we might shun the guilt of keeping bacl any part of the counsel of God, Acts 20.27) we hold them out to others too, that as many as God hath appointed by our Ministry to call to the knowledge of this truth, may be partakers of the like satisfaction with us. And what though I have in some places used the word [probable,] and once, the word [conjecture,] and sometimes said [in my conceit?] shall that therefore of which I so speak be suspected for an untruth? I pray tell me why my conceit may not be as agreeable to the truth, as any others? or why without any disadvantage to the truth, I may not use such expressions, as the penmen of holy writ have done? How much was Saint Peter beside the truth, when in answer to our Saviour's demand, touching the two creditors, Luke 7.42, 43. Tell me, which of them will love him most? he said, I suppose, he to whom he forgave most? Certainly nothing at all, for Christ replied, Thou hast rightly judged. Or what was Saint Paul's counsel the worse for saying, I suppose, that this is good for the present distress, 1 Cor. 7.26? Or will you say, that it was doubtful whether Saint Paul had received the Holy Ghost, because ver. 20. he saith, And I think also that I have the Spirit of God? Or can you imagine that the Apostles took not the best course for the pacifying of the difference that was risen in the Church of Antioch, betwixt the Gentiles and some believing jews about circumcision, Acts 15. because they wrote in this form, It seemeth good unto us, ver. 25. and again ver. 28. It seemeth good unto the Holy Ghost and to us? If you dare not say, or once imagine; that these words do argue unstedfastness or uncertain knowledge in these, then how can that be true, which you say here, that words equivalent with these, [smell not of satisfaction?] And if these words argue uncertain knowledge and unstedfastness in us, then what do they argue in you? who even in the second and third pages, have your [may be: me thinks: why may we not think thus, or thus; it is likely; it is not unlikely.] Certainly as to c●vill at words, and phrases, shows the weakness of your cause so to blame another for that which you yourself may as well be blamed, doth show the malice of your mind.   

Israel's Redemption. First, to praise God for his abundant mercy, who through the fall of the jews, hath brought salvation unto us Gentiles: that together with them, we might partake of the root, and fatness of their Olive tree.  
Mr. Petrie's Answer. Whether is it more to the praise of God's mercy and bountifulness, that the godly shall come again from the heavens to abide so long on the earth; or to abide in that glory of heaven for ever and ever? certainly the gift of the greater and uninterrupted glory deserveth the greater praise: and while they were on earth, they professed themselves to be strangers from home, and pilgrims on their journey towards their home, Heb. 11.13. and shall they come as pilgrims again?  
Reply.  
Doubtless God is not to be taught by us, [what reward is most to the praise of his mercy and bountifulness towards the godly.] But we are to account that reward most to the praise of his bountifulness and mercy towards them, which we find in his word to be appointed unto them. And we do conceive, that the glory of the Saints after their reunion to their bodies, will be greater (because more perfect) though they live on earth: then the glory of their souls is now without the fellowship of their glorified bodies. And we know not what should interrupt their glory on earth, when as Christ himself, (on whom the Angels shall visibly attend,) shall be on earth with them: and God himself also may here manifest his glory unto them, in what measure he pleaseth. And though Abraham and some other of the patriarchs, (to whom God had promised the possession of the Land of Canaan,) did in their corruptible estate here live as strangers and pilgrims in that land; yet they shall not after their resurrection possess it as strangers and pilgrims, but as heirs and coheires with Christ. And where as you say, [That it is a greater gift of God, that the godly should abide in that glory of heaven for ever and ever, then to come again from the heavens to abide on earth.] You seem to me to imagine, that the godly shall never again come from thence, (as your denying also, pag. 54. that Christ shall bring all the Saints with him, doth testify against you,) which conceit is contrary to all the scriptures that affirm the resurrection, and the Saints appearing with Christ. And I pray, where do you find in scripture, that the Saints shall after their resurrection live in a place separate from the earth? Certainly they are after the last judgement, to be translated into the new Jerusalem: and that City is then to descend to the new earth, as we read Rev. 21.2, 3. And lastly, what affinity hath aught that you have said here, with the use you answer? what! shall we not praise God for his mercy in making us partakers of the fatness of the Jews Olive tree, while we are here; although it were a greater happiness for us to be ever in heaven after our departure, then to come again to the earth?   

Israel's Redemption. Secondly, to beware of unbelief: which was the cause that the Jews were broken off from their Olive. And if God spared not the natural branches, much less will he spare us, if by faith we continue not in his goodness.  
Mr. Petrie's Answer. It is greater unbelief to despise the revealed truth of God, then to despise the fancies of men, as this Monarchy is proved to be.  
Reply.  
'Tis true, that it is greater unbelief to despise the revealed truth of God, then to despise the fancies of men. And it is as true, that it is a sin but little inferior to that against the Holy Ghost, wilfully to call a revealed truth, an humane fancy; that it may be drawn into scorn and contempt under this notion. And surely seeing it is a great unbelief to despise the revealed truth of God, therefore we have great need to beware of such unbelief; as it is said in the use.   

Israel's Redemption. Thirdly, not to contemn or revile the Jews, a fault too common in the Christian worlds and that partly, because we are unmindful as well of the Olive from whence we were taken, as of that into which we are graffed, whose root bears us, and not we the root, and partly, because we misapply the infallible promises of God, by which he hath so freely, and so feelingly: so often, and so openly declared, that he will again graft them in. For if we were cut out of the Olive tree, which is wild by nature, and were graffed contrary to nature into a good Olive tree, how much more shall they which be natural branches, be graffed into their own Olive trees Rom. 11.24.  
Mr. Petrie's Answer. Whether serveth more for to move us to love the Jews, to know that the Jews and Gentiles are one in Christ, whensoever they shall be converted: or to think, that the Jews shall not be converted, till Christ come again, and thou they shall be Lords over the Gentiles a 1000 years? The former doctrine presently throweth down the partition wall, and this opinion still holden it up, at least for a 1000 years.  
Reply.  
This Query as it doth in itself contain an apparent untruth, so it is grounded on a misreport of our Tenet. For first it makes us to think, that there shall be no Jews converted, until the whole Nation be converted; whereas we hold the partial, and (as I may so call it,) typical conversion of them, the conversion of them, I say, in their first fruits, with you; and the general and contemporating conversion of them, the conversion of them in the whole lump, against you. Only we say, that the partial and successive conversion, their conversion in some particular persons and families, hath since the Apostles days been very thin and rare. Secondly, you make us to think, that the Jews shall not be converted till Christ comes, when as we hold, that they shall be converted before his coming, and be wholly freed from the opposition of the Gentiles, at and by his coming; at the judgement which shall light on the world when he descends to destroy the Army in Armageddon. And thirdly, you make us to think, that there shall be no spiritual union betwixt the Jews and Gentiles in the time of the thousand year's reigns, whereas there is not to be a full and perfect union betwixt them, in their acknowledgement and worship of the true God till then, and in that time. As our Saviour's prophecy John 10.16. and Zech. 14.16. etc. and Isai. 2.2, 3, 4. and many other do witness. And though the Gentiles shall then be tributaries to the Jews, yet they shall be much more happy in this subjection, wherein they shall have Christ for their King, and the glorified Saints for their chief governor's under him, than ever they were in their former liberty; which for the most part they so much abused to the provocation of God's everlasting wrath against them. Even as now you account that Jew which is become the Lords freeman, which savingly embraceth the truth of the Gospel, much more happy in his captivity under, and subjection to the Gentiles; then if he were Lord of the whole earth, and withal a stranger from the covenants of promise, having no hope, and being without God in the world. These are your misreports, and as for your Query itself, it is false to imagine; that the knowledge of the conversion of a few Jews, can move us to a greater love towards them, than the knowledge of the conversion of the whole Nation can. And what love soever you may grant to be due to them, in your dispute of it: we may well think, that you make show of little towards them in your actions, as these words pag. 65. [Let Jew's follow Jewish fables, etc.] do manifest. In which there neither appears any symptom of your desire of their conversion, nor of your love towards them, or us.   

Israel's Redemption. And lastly, earnestly to beseech God, that he would speedily put into execution the means which he hath appointed for their conversion: that he would even in these our days bring this mystery to light, by pouring on his people the spirit of grace and supplications, whereby they may believe and repent. For their happiness will both increase and consummate ours; 
Zech. 12.10.  so also the Apostle. 
* If the fall of them, etc. Observe here, what jews are said to occasion the riches of the Gentiles. Not those that believed when the Apostle wrote this, although many of them were the first instruments of the Gentiles conversion: and much less they that have believed since that time: for these, as they come farce short of the others both in number and qualifications; so they may be said rather to have taken of us, then given unto us: to have inherited the riches of the Gospel with us, but not increased them. Not the first believers thereof, nor such which hitherto have so slowly, and thinly followed them, but the stiffnecked and stubborn jews, who slew Christ, who martyred and persecuted his Disciples; They are here said, to be the reconciling of the world, and the riches of the Gentiles. And that because their fall and casting away moved God so soon to visit us with the tidings of salvation. And their fullness, the receiving of them, it must be, that shall perfect us. The receiving of them, I say, which were then cast away: but how? not in their own persons, (for it is impossible that the same men should fall and not fall, should be cast away and not be cast away,) but in their posterity: and that not in part, and by sits; but wholly, and at once. For the Apostle speaks not of particular men and families; but of all the Tribe● of the whole Nation. And indeed what but a general conversion of the jews, can bring such felicity to the Gentiles, as shall not only parallel, but exceed the blessings which we have already received by their unbelief?  If the fall of them be the riches of the world; and the diminishing of them the riches of the Gentiles, how much more their fullness? and again, If the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? Rom. 11.12.15. Now to our Lord Jesus Christ, who is both the light of the Gentiles, and the glory of his people Israel; who is the faithful witness, and the first begotten of the dead, and the Prince of the Kings of the earth: Unto him that loved us, and washed us from our sins in his own blood: and made us Kings and Priests unto God, and his Father, to him be glory and dominion for ever and ever, Amen, Amen.  
Mr. Petrie's Answer. Whether can these more confidently beseech God for the conversion of the Jews, who think, that the Jews may daily be converted; or these who think, that they shall not be converted till the coming of Christ? the former sort may be confident to be heard daily, which these others cannot. And moreover the former sort seethe, (as the Fathers did see, Heb. 11.13,) everlasting glory presently at hand; and thereupon they do mind and seek heavenly things, as they are commanded, Col. 3.1, 2. and the other sort are out of hope of glory in heaven, (at least,) yet for the space of a thousand years, and they set their affections on things on earth. Yea and it gives encouragement unto the wicked, that they shall not be judged, nor their bodies tormented these thousand years to come yet; and on the other side the fear of imminent judgement and punishment is a more powerful motive to departed from iniquity. For which cause the Lord would not give unto men the knowledge of that time, but will have us to be always preparing and waiting for that coming to judgement. Wherefore we pray unto our Lord Jesus, who even now is King of Kings, and reigneth in the midst of his enemies, and is offended at the foolish conceits of unstable hearts, That he would make his power manifest by conforming them whom he hath called and gifted with the knowledge of his eternal Gospel, and by reducing all his elect both Jews and Gentiles who go astray: and that he would now, even now give us heavenly hearts, and tie us all together in the acknowledgement and obedience of his truth, to the praise of his Name, and our spiritual comfort both now and evermore. Come Lord Jesus, and change our vile bodies, that they may be like unto thy glorious body according to thy working, whereby thou art able even to subdue all things unto thyself.  
Reply.  
Surely they that deny the general conversion of the Jews, as you do, cannot pray at all for this conversion. But they that believe it, may confidently beseech God for it; and be confident too, that they are delightfully heard of him in it. For as we ought always to pray for that which may be done we know not how soon; so though our prayers cannot hasten the accomplishment of any future blessings to ourselves or others, yet we are daily heard in them; seeing by such a manifestation of out obedience towards God, who taught us to pray for them; and of our faith and hope in his promises, which reveal them; and of our charity towards all that are to be partakers of them; we daily improve God's mercy towards us here, and our own weight of glory with him hereafter. And whereas you seem to lay claim to heaven for yourself and others of your mind only; and to shut us out of it, because according to the tenor of God's plain revelations, we affirm, That the raised Saints are to begin the eternity of their immortal and glorified estate, in a regal condition here on earth with Christ; where He and They have been formerly so much reviled, and so vilely handled: whereas I say, you would for this exclude us from having any portion of the joys of heaven with you, till the 1000 year's reign be finished; Be it known unto you, That we hope through God's free mercy towards us in Christ Jesus, to be received into the society of the Saints in heaven, even as others; if God hath appointed that our earthly house of this Tabernacle shall be dissolved, before the appearing of our Lord Jesus; if not, we hope together with the whole number of the elect, to be made Inhabitants of the new Jerusalem, in that time in which God hath purposed to bring us thither, and not before. And we cannot conceive, that we do set our affections on things on earth, (in the Apostles sense, Colos. 3.2.) when we do with patience expect the accomplishment of the promises made to us in Christ, albeit they are in part to be fulfilled on this earth. And by the way, it is worth the Readers observation, That to confirm [your seeing everlasting glory presently at hand,] you cite Heb. 11.13. where it is said, These all died in faith, not having received the promises, but having seen them afar off, etc. What I is to see the promises a fare off, all one, with the seeing of glory presently at hand? But you go on, and tell us, that our Tenet [gives encouragement to the wicked, that they shall not be judged, nor their bodies tormented these thousand years to come yet.] Which is a confused and corrupt report of our words: For though we say, That the last judgement of the wicked, the judgement of their bodies and fowls together shall not be till the end of the thousand year's reign on earth; yet surely we believe even as others, That their souls are cast into hell, immediately after their departure out of their bodies. And doubtless, if they will not forsake their evil courses for fear of the imminent damnation of their souls; for fear of this partial and particular judgement at their death, (which doth infallibly bind them over to the eternal damnation of their bodies and souls together, at their general and contemporating judgement,) they will neither forsake their wickedness the sooner for their ignorance, nor continue it the longer-for their knowledge of the large space of time that is yet to precede their general judgement. For what comfort can it be to them, that it shall be yet so long before their bodies be tortured in hell, when as their souls may suddenly be adjudged to such torments as are agreeable to the number and nature of their sins: which the more and greater they are, the more and greater will the punishment of their bodies be too at the last? And therefore if you had said the truth, you would have acknowledged, that our Tenet doth warn all those that shall live in the time of the Jews conversion and deliverance, not to oppose them, lest to the augmentation of their endless woe, they thereby perish from the earth by a fearful death. And it doth persuade men likewise, to take off their affections from things on earth, seeing it puts them in mind, that if they now walk not after the flesh, but after the spirit; if they fashion not themselves to this present world, they shall together with their Saviour, be heirs, and inheritors of the earth, when the whole creation shall be delivered from its bondage of corruption; and when by the means of Christ's and their government on it, judgement shall run down as waters, and righteousness as a mighty stream. And thus the impartial reader may plainly see, what little alliance there is betwixt the title of your answer, and the contents of it; For you pretend to fetch him out of darkness into the light; but do indeed lead him out of the light into darkness. And as the Syrians eyes were held by God, that they should not know the Prophet, though they heard, and followed him; so it hath been your utmost endeavour all along, to corrupt and dazzle the reader's judgement, that he might not know the truth of the Prophecy, that is set before his eyes, and published in his ears. Now the Father of our Lord Jesus Christ, who commanded the light to shine out of darkness, shine in our hearts, that as of sincerity, as of God, we may give the light of the knowledge of the glory of God in the face of Jesus Christ. That, Isay, without handling of the word of God deceitfully, we may by manifestation of the truth commend ourselves to every man's conscience in the sight of God; that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever, Amen.  
Glorificetur Deus, praedicetur veritas, exerceatur pietas, restituatur integritas.  
Let God be glorified, truth taught, piety practised, righteousness restored.  
Redeat Pax, regnet Rex, regat Lex.  
Let peace return, the King reign, the Law rule.    

To my Book excused.  
THy wounds are healed, and now thou must along,  
To tell thy torturers they did thee wrong;  
That thou wast no deceiver, although They  
Did strain their wits, to hid thy truth away;  
Lest passing 
* John 11.48  unexcused, the simplest might  
Have taken too much heed of the upright  
Report thou makest, and clasped thee with such love,  
As no 
* Acts 5.34. etc.  Gamaliel should e'er remove.  
Tell this to them, and after greet thy friends,  
Who prise the truth, more than their private ends.   

Courteous Reader,  
THere was of late in this Kingdom one Mr. Mede, a grave and learned Divine of the University of Cambridge, who in his Treatises on the Revelation, (which he published to the world some years before his death,) doth plainly profess, that he held not only the Jews general conversion, but their return to their country too, and the thousand year's reign of Christ and the Saints on earth. Of which reign as he hath a particular Tract, so in the fourth synchronisme of the second part of his Clavis Apocalyptica he shows by infallible arguments, that it is to succeed the utter destruction of the Beast and false Prophet, and to contemporate with the 1000 years binding up of Satan; That it is, I say, to be in the time betwixt the destruction of the two Armies revealed in Rev. 19.20. which he there clearly proves to be two distinct Armies. Against this Author while he lived no man moved his pen, although there was both time and opportunity to have done it, but since his decease, (which is an usual course with the enemies of the truth,) as there have been many, who have voted against him without answering any of his works; so there have been some, who have undertaken to examine here and there a piece of his labours, amongst whom Mr. Petrie is one, who in pag. 14.60.61. of his answer to Israel's Redemption, doth assay the confutation of two of Mr. Medes synchronismes. The first is the seventh synchronisme of the first part of Clavis Apocalyptica, which he thus encounters.  
Mr. Petrie. And here by the way observe that the renowned Author of Clavis Apocalyptica is mistaken in his seventh synchronisme, wherein he saith, that the pouring forth of the seven vials is contemporary with the end of the Beast and Babylon.  
Answer. He saith indeed that they contemporate with the ending, that is, with the declining estate, with the total destruction of the Beast and Babylon, which the vials shall by their several plagues gradually bring to pass; but not that they do all contemporate with the very end, with the last moment of the Beast and Babylon, which is proper only to the pouring out of the last vial. For than shall great Babylon come in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath, as it is revealed, Rev. 16.19. And then shall the Army in Armageddon be destroyed, and the Beast and false Prophet taken in battle, and cast alive into a lake of fire burning with brimstone, as it is declared Rev. 19.20.  
Mr. Petrie. For albeit it be said, chap. 15.2. That they who had gotten the victory over the Beast, sang the song of Moses, it follows not that the Beast was then destroyed.  
Answer. Surely it follows as well, that the Beast shall be destroyed when the song of Moses is sung by the conquerors of the Beast, as it doth that Pharaoh and his Host were destroyed, when it was sung by Moses and the Israelites. For seeing it is again to be sung upon the like occasion, and no● before; the destruction of the Beast must as necessarily precede the second singing of it, as the destruction of the Egyptians did the first. And this the fourth verse doth confirm, which shows, that by reason of God's judgements which shall be made manifest unto the world at the singing of this song, All Nations together shall come and worship before the Lord, as the Prophets have said, and as Saint Paul doth intimate by the coming in of the fullness of the Gentiles, Rom. 11.25. which thing cannot come to pass, while Satan the deceiver of the Nations is at liberty, and the Beast and false prophet, his instruments, are subsisting.  
Mr. Petrie. Neither albeit the first and fift and last vials be poured on the Beast, followeth it that they were not poured till the last time of the destruction of the Beast; seeing the Saints in heaven, (and on earth too,) may rejoice for their particular victory over the Beast as yet reigning, and the vials may be poured on the Beast at several times, even some of them on the Beast in the height of her pride to the end that men may have warnings of the judgements of God on the Beast in her greatest pomp.  
Answer. This also follows, as the 1 verse of the 15 chapter doth witness, where the seven vials are called the seven last plagues: and why are they called so, but because they were not to be poured out till the last time, the time of the destruction of the Beast? Impossible than it is, that these last plagues, these plagues which were to befall the Beast in her last time only, should befall her [in her height of her pride, in her greatest pomp,] that is, long before her last time. For this is all one as if you had said, that the Beast than began to be destroyed, when she was most insensible of her destruction, when she had least cause to fear it. And therefore though [the Saints in heaven, (and on earth too,) may rejoice for their particular victory over the Beast as yet reigning;] yet doubtless they shall not sing Moses song of thanksgiving, for the utter overthrow of the Beast, before the Beast be utterly overthrown. And though the vials were to be poured out at several times, yet as in their orderly powerings out they were suddenly to succeed each other; so likewise they were all appointed to contemporate with the last time of the Beast only.  
Mr. Petrie. And the rather may we judge so, that we find such agreement in the principal terms of the seven trumpets, and seven vials; the second trumpet with the second vial; the third trumpet with the third vial; the fourth trumpet with the fourth vial; the sixth trumpet with the sixth vial; and the seventh trumpet with the seventh vial. Now seeing the first trumpet is of the same time with the beginning of the Beast, (as he saith synchro. 1. par. 2.) the first vial must be of that same time also; and all the other synchronismes and expositions of texts that are grounded on the seventh synchronisme of the first part are wrong.  
Answer. If there be such agreement betwixt, the trumpets and vials, as you pretend; the trumpets cannot possibly contemporate with the whole time of the Beast, as you hold; seeing the vials contain the last plagues that are to befall the Beast, which could not begin to be poured out while the Beast was to remain in her height, and much less could they begin to be poured out as soon as the Beast began. Whensoever therefore the trumpets were to begin, sure I am that there is not that agreement betwixt the trumpets and vials, as you imagine. For as the effects of the first and fift trumpets and vials agree not, so neither do the effects of the third, fourth, and sixth. For at the sounding of the third trumpet, the third part of the rivers and fountains of waters do become so bitter, that men die of them because they are made bitter. Whereas at the pouring out of the third vial, the rivers and fountains of waters are turned into blood. And at the sounding of the fourth trumpet, the third part of the Sun, Moon, and Stars is smitten with darkness; whereas the fourth vial is poured on the Sun only, and power given him (thereby) to scorch men with fire, so that by reason of their great heat, they blaspheme the Name of God, which hath power over these plagues. And at the sounding of the sixth trumpet, the four Angels bound in the great river Euphrates are loosed, who with an extraordinary and miraculous Army destroy the third part of men; whereas at the pouring out of the sixth vial, this river is dried up, that the way of the Kings of the East might be prepared, and the Kings of the earth and of the whole world are then also drawn together to the battle of the great Day of God Almighty by the Satanic all delusion of the Beast and false Prophet. Which Army is destroyed by the plague of the seventh vial, and not in the time of the sixth vial. And therefore there is no such agreement in the principal terms of the seven trumpets and seven vials, as will either conclude, that they are of the same time, or that all the other synchronismes and expositions of texts that are grounded on the seventh synchronisme of the first part, are wrong.  
Mr. Petrie. Which I mark because the late Millenaries have been moved by the appearance of these synchronismes, to embrace this opinion.  
Answer. The many proofs and prophecies which we allege out of the Prophets, the Evangelists, the Acts, and the Epistles, as well as out of the Revelations, do abundantly testify, what moved us to embrace this opinion. Even the same authority which moved this renowned Author to embrace it, and to take so much pains for the confirmation of it.   

The fift Synchronisme of the second part follows, whose arguments Mr. Petrie thus proposeth and answereth.  

The first Argument.  
FIrst, he saith, Do not these wo●ds, Qui Bestiam non adoraverant— show, that this Kingdom of Christ did sacceed unto the Beast, his image, and them that were marked with his mark? For why should it be said of the sons of that Kingdom, that they had not worshipped the Beast, unless the Beast had gone before? And truly, the good office goeth before the reward in time, etc.  
Mr. Petrie's Answer. Our former translation is more consonant unto the Greek, which saith, They did not worship the Beast, which is not the plusquamperfect time, but so, that at the same time, the Beast is deceiving the world, and the children of God do not worship the Beast. 2. The reward of them who worship not the Beast is in heaven, and they follow the Lamb, whithersoever he goeth.  
Reply.  
1. Whether it be rendered, They did not worship the beast, or They had not worshipped the beast: the difference is not material. For if it follows from this last translation, that the Kingdom of Christ spoken of in Revel. 20. succeeds the Kingdom of the Beast: it will follow as well from the first translation. For doubtless, They that did not worship the beast, had not worshipped the beast. And indeed though it be true, [That at the same time, the beast is deceiving the world, and the children of God do not worship the beast] Yet it is not true, that the children of God are to receive their reward for not worshipping the beast at the same time, in which they do not worship the beast. And therefore seeing this vision did represent unto St. John the reward of the Saints for not worshipping the beast, it must needs succeed the time in which the beast had power to torment them for not worshipping of him.  
2. That reward which the souls of them, who worship not the beast, are to receive while their bodies are in the graves, is in beaver. But the reward which is presently to follow the resurrection of their bodies at our Saviour's appearing, is to be with him on this earth for the space of a 1000 years and upwards, as the contents of Revel. 20. do show.   

The second Argument.  
This appears yet more fully by the song of the Elders, and beasts, sung at the destruction of Babylon, chap. 19.6. Hallelujah, for the Lord God Almighty reigneth, etc.  
Mr. Petrie's Answer. When the Bohemians saw the Armies of the Pope and the Empeperours, turning their backs at the touch of Ziscah's drum, had they not just reason to sing Hallelujah: for the Lord God Almighty reigneth, let us rejoice, etc. And so may the godly at every victory over the Popish Armies, even before the resurrection.  
Reply.  
No doubt but the Bohemians had great reason to rejoice, and to praise God, when they say the Armies of their enemies fly at the sound of Ziscah's drum. But yet as I cannot think, that those Bohemians were represented by the great multitude which Saint John heard sing the hymn, Rev. 19.6, 7. or that they did then sing this hymn: so I know, that this hymn of praise is not referred by the Holy Ghost, as you refer it, to every particular victory over the Popish Armies; but only to the victory immediately recorded in the same chapter: which is the victory which Christ himself shall have over the beast and false prophet, when at his descending from heaven to enter his Kingdom on earth, he shall cast them alive into the lake of fire. And therefore your application of the story of Ziseah's drum to this argument, is a very ridiculous answer.   

The third argument.  
But most of all clearly in chap. 11. ver. 15, 16. etc. where at the sound of the seventh trumpet, the days of the witnesses, and the mouths of the Beast and Nations being outrun, were great voices in heaven, saying, The Kingdoms of the world are become the Kingdoms of the Lord, etc. This is the consummation of the mystery of God foretold by the Prophets.  
Mr. Petrie's Answer. This indeed is the consummation of all the promises foretold by the Prophets and Apostles: and therefore it is not to be understood of any earthly Kingdom seeing th●●full accomplishment of the prophecies is not on earth. And so this synchronisme being false, and the like synchronismes, and all expositions following upon them must fail with it.  
Reply.  
This argument shows, that the Kingdoms of this world are to become the Kingdoms of our Lord and of his Christ, at the sounding of the seventh trumpet, and not before. That is, at the time of our Saviour's descending from heaven, at which time the reign of the beast shall end. And consequently it prous first, that this reign of Christ must needs follow the reign of the beast, seeing it begins not till his appearing, by which the Beast shall be utterly destroyed. And secondly it proves, that this reign must needs be on earth, seeing the Kingdoms which shall then become his, are the Kingdoms of this world. And thirdly, it proves, that the time in which these Kingdoms shall become Christ's, cannot possibly be the time in which he shall deliver up his Kingdom to the Fathers, seeing they shall then cease to be his. And so the time of our Saviour's reign over them must needs be the interim, the time betwixt the reign of the Beast, and the delivering up of his Kingdom to the Father. To these consequences you had nothing to say; and therefore you catch at these words which follow the argument, to wit, [This is the consummation of the mystery of God foretold by the Prophets,] which you thus pervert. [This indeed is the consummation of all the promises foretold by the Prophets and Apostles: and therefore it is not to be understood of any earthly Kingdom.] But surely as the mystery of God foretold by the Prophets, and recorded chap. 10. ver. 7. is meant only of Christ's reign on earth at his next appearing, when the Kingdoms of this world are to become his: so you can show us no promise either in the writings of the Prophets or Apostles, which after the resurrection of men's bodies, is to be enjoyed by them in heaven, in your sense: that is, in a place of glory separate from the earth. For as the raised Saints that are to come with Christ shall be on this earth all the time of his reign; so at the delivering up of his Kingdom to the Father, the whole number of the elect shall be with him in the new Jerusalem, (which is the Paradise of God,) on the new earth whither it shall then descend. And so this synchronisme being true, all the like synchronismes, and all expositions following upon them, must be true also.    

The Author's Judgement of the Contents of the Trumpets and Vials; which he commends to the serious consideration of every intelligent READER.  
THat the plagues of the vials should be literally and properly interpreted, and not figuratively and mystically: 
Revel. 16.  these reasons do in my conceit require.  
1. Because there is no necessity of interpreting them otherwise.  
2. Because God hath already showed many such wonders as the vials speak of.  
3. Because the last plague is properly to be understood, and we may not take one plague properly, and the rest improperly.  
4. Because the pouring out of all the vials shall not take up so much time, as the mystical sense of them doth allow, to the pouring out of one of them. For  
1. We find that on the same persons on which the first vial, (the plague of the noysou●e sore,) is poured, on the same the sift vial is poured. For ver. 10, 11. it is said, And they gnawed their tongues for pain, and blasphemed the God of heaven because of their pains and their sores. And at the pouring out of the fourth vial also, ver. 9 it is said, And men were scorched with great beat, and blasphemed the Name of God, which ba h power over these plagues, etc. (not over this plague,) whereby it is intimated, That the men who were to feel the fourth plague, were to feel more of the plagues besides that. And it is very likely, that the same persons may live to be the objects of all these plagues. For  
2. The vials are not to be poured out till after the Jews conversion; whose return to their country is apparently expressed at the pouring out of the sixth vial, (they being the Kings of the East that are to pass dry shod over Euphrates, as the comparing of the 12 verse with the latter part of the 11 chapter of Isaiah doth prove.) And whose full deliverance from all their enemies, is plainly revealed in the extraordinary destruction of the Armies in Armageddon, at the pouring out of the last vial: the time of our Saviour's descending, as the ●9 chapter doth evince. For what are the Armies of the Beast and of the Kings of the earth against which our Saviour is there said to descend; but the Armies of the Beast and of the Kings of the earth, which here are said to be gathered into Armageddon?  
And indeed who can think that God, who shown such great signs and wonders at the deliverance of his people out of Egypt, from the slavery of that one Nation; will not show as great wonders as those, yea as great as any the vials or trumpets do contain; at their redemption from their captivity in all countries?  
And as for the plagues of the Trumpets, it is manifest from the Text, 
Rev. 7.8, 9 etc.  That they were not to be poured out, till after the sealing of the 144000 of all the Tribes of Israel. Which if it be understood of the general conversion of the Jews, (as many learned Expositors understand it) it is clear, That the things contained in the Trumpets are not yet begun: and consequently, that they are literally to be taken also. Now, that the [12 Tribes of Israel,] there, are to be properly understood, these reasons do evince.  
1. Because there is no necessity to interpret them otherwise.  
2. Because [the 12 Tribes of Israel,] cannot in the same place be taken both properly & improperly. Properly, for them that are to be saved of all the Tribes of Israel; and improperly, for them that are to be saved of all other Nations.  
3. Because it is not probable, that by one Nation, by [the 12 Tribes of Israel,] all Nations and kindreds, and people, and tongues should be meant. Or that Saint John knew not what Saints were meant by the 144000 sealed persons of all the Tribes of Israel; although he knew not what Saints the great multitude of all Nations, and kindreds, and people, and tongues were. Of whom the question was made to him, and not of the 144000 of all the Tribes of Israel.  
4. Because these words, [the 12 Tribes of Israel,] are always to be taken for the Jews. And much rather are the Tribes distinctly numbered, so to be taken.  
5. Because the sealed of the Tribes, and the great multitude of all Nations, and kindreds, and people, and tongues, are revealed as two distinct companies: whereof one [the sealed Tribes,] is finite, 144000, and the other [the great multitude of all Nations] infinite, a multitude which no man could number.  
6. Because the Apostle only heard the number of the sealed Jews. But he saw afterwards the great multitude of all nations, and kindreds, and people, and tongues, standing before the Throne of God, and before the Lamb, clothed with long white robes, and palms in their hands. Wherefore by These are meant the Saints in glory, (as the Angel answered chap. 7. ver. 14.15. etc.) to whom such robes were appointed to be given, at the opening of the fift seal, (the seal which comprehend under it, the six first trumpets,) and not the unglorified Saints: and consequently they are no● the same persons with the sealed of the 12 Tribes of Israel.  
7. Because [the 12 Tribes of Israel,] can neither be jointly, nor severally taken for the believing Gentiles. Not jointly, because no particular Tribe doth express any particular Church of the Gentiles: as Judah doth not signify the Church of England: nor Reuben, the Church of France, etc. For every particular Tribe hath as much relation to the believing Gentiles of one Nation, as to the believing Gentiles of another Nation, and so may by itself as well be understood of all believing Gentiles, as of any believing Gentiles. And not severally, because no particular Tribe doth signify all the particular Churches of the Gentiles. And if one should, than all should, (seeing there is the same number of sealed persons out of every Tribe,) ●nd consequently, the believing Gentiles, would in the sealing of the 12 Tribes, be twelve several times expressed.  
8. Because it is very unlikely, that this prophecy which contains the most remarkable events that were to fall out in that part of the world, which the Romans then possessed: and the chief alterations in the Church of God, from the time it was revealed, till the appearing of Christ, should no where intimate the general conversion of the Jews; a doctrine so plentifully and plainly taught, by the Prophets, Apostles, and Christ himself.  
9 Because some of the plagues under the Trumpets, are such as were wrought at the Jews deliverance out of Egypt. And though others of them are more wonderful than any hitherto showed: yet they are not impossible unto God; who can as well give unto locusts a strange shape, and a strange power, as he can suddenly create them. And cause twenty thousand times ten thousand of his Angels in the appearance of horsemen on a strange kind of horses, to kill the third part of men; as well as he could cause such a multitude of horses and charets of fire to appear to Elishas' servant 2 King. 6.17.  
10. And lastly, Because from the descriptions of the plagues, just exceptions may be made against any allegorical exposiition that hath been, (or can be) given, either of the contents of the Trumpets, or of the Vials: as neither suiting with the strangeness, nor with the diversity of the plagues, or of their events.  REVEL. 21.24. 
And the Nations of them which are saved, shall walk in the light of it: and the Kings of the earth do bring their glory and honour into it.  
By [the Nations of them that are saved,] are meant, I suppose, those that shall be saved of the Nations in the time of Christ's thousand year's reign, mentioned in the former chapter. And by [the Kings of the earth,] are meant, I suppose, the Saints which shall govern the Nations with Christ in his thousand year's reign on earth. So that it is, as if it had been said, That the whole number of the elect, that is, all the Saints which shall reign with Christ, which shall be made rulers under him, when he comes to reign, and all that are to be saved in the time of his reign, shall (at the delivering up of his Kingdom to the Father,) be made partakers of the glory, that is to follow the last resurrection in the new Jerusalem, where there shall be no more death, nor sorrow, nor crying, neither any more pain, ver. 4.    
FINIS.