Chiliasto-mastix. Or, THE PROPHECIES IN THE OLD AND NEW TESTAMENT CONCERNING THE KINGDOM OF OUR SAVIOUR JESUS CHRIST, Vindicated from the misinterpretationes of the Millenaries and specially of Mr. Maton in his book called Israel's redemption,  
By ALEXANDER PETRIE Minister of the Scots Kirk at Roterdame.  The epistle shows the ground and pedigree of the mistake. To show the original of an error is a convincing of it. 
AT ROTERDAME, Printed by Isaak Waesbergen, at the sign of Fame on the Steiger, 1644.   

To the Worthy and his beloved, the Scotes and Englishes of the Scots congregation at Roterdame; AlexanderPetrie wisheth constancy in the faith which wes once delivered.  
SOme prophecies speak plainly of CHRIST, and can not be understood of another; Esa. 9.6. Unto us a child is borne, unto us a sone is given,— his name shallbe called Wonderful, etc. Some are typical or delivered with coveres 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 shall sleep with thy fathers, (saith the Lord unto David) I will set up thy seed after thee, which shall proceed out of thy bowels, & I will establish his kingdom. This wes true in the person of Solomon and of Christ too properly. V 13, He shall build an house for my name. This wes true of Solomon in the proper acceptation of the word house, & figuratively of Christ, who said Mat. 16.18, Upon this rock will I build my Church. It follows; I will establish the throne of his kingdom for ever. This wes not true of Solomon in respect of his person (for he died) nether of his posterity, from whom jacob had foretold that the sceptre should depart 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 shallbe my sone. This is true of Solomon in respect of adoption, and of Christ in respect of eternal generation. Fiftly it is said there; If he commite iniquity, I will chasten him with the road of man— but my mercy shall not depart from him, as I took it from Saul. This is true of Solomon, and not of Christ (who wes free of sin) unless we underst and his members, or their sins imputed unto him. V 16, Thy house and thy kingdom shallbe established for ever before thee: thy throne shallbe established for ever. This can not 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, 1. how miserable ignorance it is, to expone all the prophecies after one and the same manner or in a proper sense only; 2. 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. So the promises of deliverance from Babel had their own accomplishment in the days of Ezra and Nehemia: but that wes 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 hes made us meet to be partarkers of the inheritance of the Saints in licht, who hes delivered us from the power of darkness, and hes translated us into the kingdom of his dear Sun, in whom we have redemption through his blood: and Rev. 5.9. thou hast redeemed us unto God by thy blood out of every kindred and people and natione. 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 nationes. Now when these prophecies are fulfilled once in respect of the type, and again in a more transcendente manner by Christ; If we deny what God hes 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 Galatianes' c. 4.9: that wes unto the types of his priestly, and this unto the types of his kingly office:) and Christ is become of none effect unto such. The elect jews did not rest upon the Mosaical types, but all the Prophets gave witness unto Christ, that through his name whoseever believes in him shall receive remission of fines 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 all 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 exemple of the antientes. Neither did they rest on the promises as only earthly, but they desired a better country, that is heavenly, Heb. 11.16: and when they were tortured, they would not accept deliverance from their torments, that they micht obtain a better resurrection v. 35. Wes that an earthly hope? no: they believed the redemption of their souls by the Messiah Psal. 34.22; that he wes to be wounded for their transgressiones, and bruised for their iniquities, and the chastisement of their peace wes 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 saw Him, blessed God, and said, Lord now let thy servant depart in peace— for my eyes have seenethy salvation, Luk. 2.29. He craves not longer life to reign with Christ on earth, but wes content to depart, having seen the salvation of God, the licht of the gentiles and glory of Israel. And nevertheless many jews sought richteousnesse by the works of the Law, and not by faith, Rom. 9.32, and they looked upon the promises with a bodily ey only, as if the Messiah were to erect an earthly Monarchy at jerusalem: and looking thorough these spectacles they could not think that jesus Christ is the Messiah, and so they stumbled at his worldly baseness, & being miscarried in their brains they could not see His spiritual power and benefits. After their miserable exemple 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 Ebion thought him to be a man and not God, as if all the promises could 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 1000 years, and all His subjects shallbe satisfied with all manner of pleasures in meat, drink, marriage, festival days, and offer oblationes and sacrifices, Euseb. lib. 3. c. 25. Upon this occasion the Apostle john wrote the gospel again, and more largely than any other of the Evangelists speaks of Christ's Godheid, his wonderful works, his kingdom, resurrection and his coming again, especial that the Sun of man is now glorified c. 16.33. that he hes overcome the world c. 16.33. that his kingdom is not of this world, and if his kingdom were of this world, his servantes would fight that he should not be delivered unto the jews, but now is his kingdom not from hence c. 18.36: & 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 c. 15.20: Verily I say unto you, Ye shall weep and lament, and the world shall rejoice, and you shallbe sorrowful, but your sorrow shallbe turned into joy: these things have I spoken unto you, that in me ye micht have peace i●●he world you shall have tribulation, but be of good cheer c. 16.20.33: And of his coming again he saith, In my Father's house are many mansiones— if I go and prepare a place for you, I will come again, and receive you unto myself, that were I am, there you may be also c. 14,2: now you have sorrow, but I will see you again, and your heart shall rejoice, and your joy no man takes from you c. 16.22. All which words were written flatly against the errores 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 hes 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 Fathers mansiones, and their sorrow shallbe turned into joy, that shall never be taken from them. After Cerinthus we read nixt of Papias, of whom Euseb. lib. cit. c. 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 1000 years after the resurrection of the dead: which error (as I suppose) grew hereof, in that he received not richtly the true and mystical meaning of the Apostles, nether deeply weighed the things delivered of them by familiar exemples: for he wes a man of small judgement, as by his books plainly appears: yet hereby he gave unto divers Ecclesiastical people occasion of error, who respected his antiquity, namely unto Irenaens and others, if there be any found lyk minded. Then lib. 7, c. 22 and 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 Demonstrationes and doctrine of the holy Scripture, and did reclaim them from their error. Thus he speaks ever of these opiniones as of errors contrary unto the holy Scriptures. After Lactantius (who lived about the year 320) this error wes universally abhorred, so that Hierome on Esa. l. 18, & Augustin ad Quodvultd haeres. 8, writ of it as a damned error, & we read of few or none in this opinion till in this last age it comes apace with the Anabaptistes and some English Novatoures: 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 Authores do aggrie in the time and place of this imagined Monarchy, yet they writ one against another in many circumstances thereof, as is marked hereafter. They speak not now of feasts and sacrifices, as Cerinthus did but if they will maintain this opinion, I see not how they can e: ject them, seeing the Prophets speak als expressly of them, asof Christ's kingdom, Jer. 33.17, Thus saith the Lord, David shall never want a man to site upon the throne of the house of Israel, nether shall the priests the Levives want a man before me to offer burnt-offeringes, and to kindle meat-offringes, and to do sacrifice continowally. See v. 21.22. Zech. 14.16.21. But that these and such other texts should be exponed spiritually, it is plain by Mal. 1.11: where incense and offerings are not restrained unto the jews at jerusalem, but made commune unto the gentiles everie where: and more plainly in the New Testament. If the Millenaries will ex pone with us these texts of spiritual sacrifices, they can not show any probable reasoun, why the prophecies concerning Christ's kingdom should not likewise be exponed spiritually. And Hierome in Esa. 65, lib. 18 saith, If we grant these words to be exponed carnally, let them hear the lyk 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 shall 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 Esa. 65.21] must be understood virtues, or the divers mansiones beside the Father— and of such houses our Saviour speaks Mat. 7.24, I will liken him to a wise man, who builds his ho●…●n a rock. And the Apostle saith 2 Cor. 5.1, we have a building 〈…〉 house not made with hands, eternal in the heavens. Because we 〈…〉 heaven in such manner as it is, it pleaseth 〈…〉 our affectiones by similitudes of things 〈…〉 teach us faith by sensible things: and therefore we 〈…〉 on these borrowed words, but know that the thing desc●… goes beyond the earthly similitude. I know, some Milleraries will take it hardly, that they are called the offspring of Cerinthus, seeing they differ from him in sundry particulares; and some say, It's no matter, who hes said it before, whither Cerinthus or Swenkfeld, if it be true. I answer, Scarcely any heretic did ever renew an old heresy in all the particulares; and nevertheless it is truly called the same heresy: and we call them so, no more than they be such: And when any opinion hes no other father nor abetoures, but heretics, it is odious. By this historical narration, Beloved in the Lord, you may see that this doctrine is no new licht reveled 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 in stead of the doctrine of Christ (albeit it wes first broached 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 Anabaptistes: 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, whither adverse unto us, etc. Towit, whatsoever Noveller is welcome unto them. Their Dinah is libertie-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, hes been oft put into your hands, and upon several occasiones of my declaring the truth in this point, you have been entreated to put that book into my hand: wherefore you had need of an antidote. Peruse this plain refutation of it: whereby (I hope) you shall see, that the reward of your serving Christ is not meat that perishes, but everlafting life, which the Sun 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 can not have hope of long immunity from just punishment of their bodies and souls in hell, so our deliverance from the bondage of corruption, into the glorious liberty of the childerens 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.  
Auguste 1. 1644.   

THE PROMISES OF CHRIST'S KINGDOM cleared.  
THat Christ is already come as a Prophet— is the faith of the Christianes', and the infidelity of the jews: bot 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 infidelity of Christianes'. Ans. 1. What new spirit is this? whither be such people jews or Christianes'? they oppose themselves unto all jews and Christianes'. 2. Whither do they understand the differences twixt jews and Christianes'? It wes 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, bot they speak not of his coming twice or thrice? look all the jewish Rabbis, and ask them who are alive: they will say, bot once: This conceit of Christ's coming to reign on earth, is neither Christian nor jewish, seeing Christianes' believe not such a coming, nor do the jews believe in Christ: and therefore it is abhorred of all Christianes' and jews; so far are they both from embracing it. Pag. 2. and yet (with submission to impartial judgements be it spoken) I find not more voices for the one then for the other. Ans. Who are these impartial judgementes? on the one side are Christianes', and on the other are jews: it may be, that he submits unto Turks: bot the Turks believe, that Christ is come, and will not say, that he will come again. These impartial judgementes than must be heathenes. 2. If the Millenaries find not more voices for the one than for the other, it is no marvel: any who hes the jaundice finds every thing yellow, and who have an ague finds every meat and drink bitter; not that every thing is such, bot their senses are distempered: another who hath not distempered senses finds in the same things a diversity of colour and relish. 2. Why doubt they here, whither there be more voices for the one than for the other, seeing afterwards it is said pag. 50, as all the Prophets speak of no thing more so they have nothing (which can be applied to our Saviour's second coming as a comfortable effect so generally foreshewne) bot this. Any who is not distempered in brains may see the ground of this monarchy very unsure, to wit, a mere quere: the disciples asked him, Lord will thou at this time restore the kingdom of Israel? a query nether 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. Pag. ead. The subject comprehendes in it two asertiones 1. that the kingdom of the jews shallbe restored again unto them. 2. That our Saviour at his coming shall restore it. Ans. The query 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. 4.6. so neither are they all Israelites or the children of God who are of Israel according to the flesh, bot the children of the promise are counted for the seed: therefore the kingdom of Israel mentioned there may be another than the kingdom of the Jews. Nether is the other assertion comprehended in the question, because it asks not of his second or third coming, bot of nou: Will thou now restore the kingdom. Pag. 3 So evidently do these words express an earthly kingdom (I mean a kingdom only to be held on earth) that no expositor which I have met wit doth deny it: And therefore seeing they could not, bot embrace the sense, me thinks, they should not so rashly have rejected the consequence. Ans. Me thinks, you speak nonsense. Many expositoures expone these words otherwise: seek and you shall find. 2 Why may we not think, that the Apostles meaned as Simeon did Luk. 2.30.31.32. or as the repenting thief did Luk. 23.42. or as Christ did v. 43. certanly these did not mean of an earthly monarchy: nether is there any word in this text showing that they meant otherwise. 3. Albeit no expositor would deny, that the Apostles did understand an earthly kingdom, yet it follows not, They thought so, therefore it shallbe 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. Bot the consequence hes reasounes, saith he, whereof the first two are to pical and by way of probability pag. 5. When the author saith, The reasounes 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 micht leave these probabilities as not worthy of reading or answer: nevertheless consider them. Pag. 3 First because the authors of this demand were not babes either in years or understanding, bot the Apostles themselves: men who had followed our Saviour— men to whom he had showed himself after his passion— and speaking to them of the things pertaining unto the kingdom of God. And yet that these men should now at their last conference with him be mistaken in a mater of such importance— is (as I believe, and as I think, you will all say) a thing altogeder unlykly. Ans. 1. It is unlykly they could be mistaken, and therefore it is likely, that they understood of the true kingdom of Israel, as Christ did. 2 And nevertheless seeing after that last conference they were mistaken in a mater of great evidence so many times foretold, as the calling of the gentiles; it is not unlykly that before Christ's ascension they micht been miscarried with that opinion of the jewish monarchy, which was not a new opinion invented nor vented by the Apostles. Pag. ead. A second reason which makes me distaste the censure here cast on our Apostles, is because our Saviour's answer is alleged as a sufficient ground for it, whereas it will appear even to a weak judgement, by that his answer the Apostels' opinion is as much established, as their curiosity is reprehended etc. Ans. 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, bot only taxeth the disciples of their curiosity: and therefore the partaphrase following in this reason is vain. Pag. 4. Another reason which makes for our Apostles is the answer our Saviour gave to the sons of Zebedee, when they besought him, that they micht site one on his richt-hand, and the other on his jest in his kingdom, or as Mark paraphraseth it, in his glory, Ye know not what ye ask, says he: this reproof, you will grant, goes nearer to the quick, than that before used to the Apostles; and yet if ye mark what follows, you shall find that the matter of the petition is allowed of, and only the motives thereof condemned— and therefore seeing this is all, that these two were rebooked for, by such a sharp reply, how can we mistrust, that more than this should be included in a milder answer? Ans. These two 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 in heaven; and not of an earthly kingdom, 2 if Christ in his answer had spoken of an earthly kingdom, how wes it not in his power to choice his princes in that kingdom? and seeing they were only taxed for their ambition & unadvisedness concerning the glorious 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 kingdom. Pag. 5 That which seems to me clearly to quite our Apostles from error, though not from oblivion: from error (I say) in the subject, though not in the circumstance; in the thing demanded, though not in the season of its performance, is, because I find my text to be a lesson read to them by our Saviour before his passion. For speaking of the destruction of the jews, they shall fall (said he) by the edge of the sword— Luk. 21.24. and v. 28. 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 draws nigh. Behold here, the casting away of God's people for a time, which we see at this day verified, and their receiving again for ever, which shall all certanly come to pass, as plainly foretold, the redemption (I say) not only of their soules— bot consequently of their bodies too, from their general captivity to the repossessing of their country by a miracalous deliverance: for if no more should be meant by the word Redemption, bot the mere conversion of the jews in these places where now they live, it can not be conceived why this action should be accompanied with such wonderful tokens and perplexitit of all nationes, as is here mentioned etc. Ans. Who being riched in his wit will learn of that one word Redemption, that the jews shall have an earthly kingdom over all nationes? Our Saviour is not speaking there of an earthly kingdom, nor of the jews conversion, bot as he speaks and expones himself v. 31. know ye that the kingdom of God is nigh at hand and this is a matter of greater encouragement than any eartly kingdom can be unto spiritually minded people: and therefore when they wrestle against the understanding of the Jews conversion in these words, they fight against their own fancies. Now if they can not find clearer texts in the New Te. for this earthly monarchy, every understanding Christian will reject the misapplying of the prophets, seeing every ground of faith is reveled more clearly in the New T. than in the old. Nevertheless let us hear the particular proofs. Pag. 6 The first is Mic. 5.13. What I pray, is meant hereby smiting the judge of Israel, bot the crucifying of Christ?— and what by until the time that she that traveleth hath brought forth, bot the whole time of the surrogated gentiles vocation? And on the margin he saith for proof; To this interpretation of the prophecy (suiting so well with our Saviour's sufferings) the very nixt verse, which shows the place where Christ the ruler of Israel should be borne, doth to my thinking directly lead us. Ans, 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, bot 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 smit the judge of Israel upon the cheek: which is a proverbial phrase, as ps. 3.8, and signifieth to entreat shamefully. Now seeing the prophet speaks thereof the enemies laying siege against the jews, and smiting their Judge, these words can not be under stood of the smiting of Christ, albeit it be true, that the Iewes did smit him: in the second v. he comforts the jews against the fear of that calamity, with a promise of a more powerful Ruler. Then by her that traveleth v. 3. the same prophet gives us to understand another thing, than the calling of the gentiles; c. 4.10, Be in pain, and labour to bring forth O daughter of Zion lyk a woman in travel. And who may not think that the same prophet repeating the same words in the same prophecy understandeth the same people? that is, the Jews and not the gentiles, unless we understand the daughter of Zion spiritually. And therefore this exposition not aggrieing with the text, all that follows upon it hes no ground in this text. 3. 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 there speaks not of the jewish monarchy, bot that the gentiles shall adjoin themselves unto the Church of God, as they be called the brethren of Christ Heb. 2.11.12. Pag. 7. And this the next verse does confirm, Which telleth us that at the time of this return, he (that is, the Judge of Israel before spoken of) shall stand and feed or rule in the strength of the Lord his God, and they that is, the jews shall abide: for now (that is, at this coming of our Saviour) he shallbe (not as when he took our nature upon him, of no form nor comeliness, a man despised and rejected of men— bot he shallbe) great unto the ends of the earth, that is, over all the world etc. Ans. 1. he is the ruler of Israel, mentioned v. 2. and not the judge mentioned. v. 1.2. They, at not the Jews, bot rather the brethren of whose return he spoke in the words immediately preceding. 3 Now signifieth not the time of Christ's second coming, bot the time of the abiding or of the Christianes' constant persevering in the faith: and in this sense is our Saviour great over all the world, seeing all the gentiles praise him, and all people do laud him, as it is written Rom. 15.10.11: bot at his second coming men shall not built a throne to him, bot he shall judge the quick and the dead. 2 Tim. 4.1.  
Pag. ead. Another prophecy much lyk unto this Amo. 9.8.9.10.11. Now although this prophecy took effect on the ten tribes at their transportation—; yet who is able to mantain, that it wes fulfilled on the other two (for not the house of joseph, nor the house of judah only, bot 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 wes fulfilled on judah and Benjamin, until their overthrow by the Roman emperout Vespasian, ever since which time they also remain forsaken, scattered and despised captives? yea who dares affirm it, when God hes said, that at their return from this universal captivity, he will so plant 〈◊〉 in their land, that they shall no more be pulled out of it, which yet should not be true if it had been spoken of any deliverance before our Saviour's coming to suffer. Ans. It is alyk ground for such a kingdom: 1 how can it be denied, that the house of judah wes destroyed, when their kings and people were carried out of their 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 denyeth that it is included in the dispersion of Israel: and therefore that part of the prophecy wes, fulfilled even before the overthrow by the Roman Emperor, and so before that overthrow wes it restored again, and afterwards also were they scattered. Bot that promise of restauration is not of the house of Judah, bot of the people of Israel v. 14: and who these be, we have a sufficient interpreter Act. 11.16. where the Apostle James expones these words of the enlarging Christ's kingdom by the calling of the gentiles, which wes 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 keeped most savely 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: Z●charias hes not spared to affirm it Luk. 1.68, saying, Blissed be the Lord God of Israel, for he hes visited and redeemed his people, and hes raised up an horn of salvation in the house of David his servant as he spoke by the mouth of his holy prophets etc. Dare any millenary contradict this testimony? And here for understanding this and such other prophecies I add these undouted rules 1 The land of Canaan wes a type of the kingdom of Christ: and so was jerusalem and Zion: and because these were types of this kingdom, so glorious things were spoken of them Ps. 46.4.5, and 48.1.2. and 87.1.2.3.5: Which texts are more savelye understood of Christ's kingdom than of that earthly jerusalem and Zion: yea very hardly can they be understood of them. 2 As the priests were types of Christ in respect of his, priestly office, so were the kings of his kingly: and therefore as the kings were anointed, so Christ is called David, Eze. 34.23. (which is exponed joh. 10.11.) and wes typifyed by Solomon Ps. 45. And he is said to site on the throne of David, and not of Nebuchadnezar or of any other, because ●h●ir kingdoms were cursed kingdoms, and were not established on richteousnesse and knowledge of the true God, as David's throne wes: and for this cause when he is said to site on the throne of David, it is not to be understood that he hade or shall have the same earthly throne of David, bot that wh●ch wes typified: so Mat. 2. he is called a Nazarite, not that he did use their rites and customs (for he drank wine, and they did not) bot because he wes typifyed by the Nazarite Samson: for he slew more by his death than by his life, and wes severed from all sin and pollution. 3 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. 8.2, Christ is a Minister of the sanctuary and of the true Tabernacle, that is, of that which truly wes 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. 4 As Christ is said to be the lamb of God slain from the beginning of the world Revel. 13.8, not only in the decry of God, bot by virtue and efficacy, seeing by virtue of his blood (at that time to be shed) were Adam and Abel reconciled 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. 5 The promise made to Abraham Gen, 13.16, I will make thy seed as the dust of the earth: and c. 15.5, look towards heaven, and tell the 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, bot as they are exponed Rom. 4.15, not of that only which is of the law, bot 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 nationes; and Gal. 3.28, there is nether jew nor Griek, nether bond nor free, nether male nor female, for ye are all one in Christ lesus: 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, Isaak and jacob are not to be restricted unto the jews according to the flesh, (as the jews and Millenaries expone all these promises) bot 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, bot he is a jew, who is one inwardly, and circumcision is that of the heart, in the spirit. And of such inwardly jews 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 elswher 6 All the prophecies cannot be understood of the church on earth only, For of both together, or partly of the one, and partly of the other, and partly of both: and so prudence must be hade in the application of the promises. Yea and there is a gradual performance of them, and the accomplishment of them is in serveral points of time, so much as shall give content to God's children, yet always leading to a further and further performance. As for exemple, 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 wes a degree of performance. There was another degree in Christ's time, when he joined the gentiles to them, and both made one church. Bot 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. 7 Here that general rule is also to be 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 purpose: 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 descriptiones & 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 comparisones 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 is 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 shallbe the easier to expone all the promises of Christ's king some: and especially that text Amo. 9.15, They shall no more be pulled out of their land, which I have given them, saith the Lord thy God. For these words may be cleared, by the words of jere. 4.1. If thou will put away thy abominationes out of my sicht, than thou shall not remove. Where we have the same promise, bot expressed with a condition: and it is usual in the Scriptures that earthly promises are expressed sometime with a condition, and sometimes without it, bot always are understood conditionally. 2 by the acceptiones of the word land: which as it is not always exponed of the earth, so sometimes it is put for the grave, as job 10.21, the land of darkness and shadow of death, and for the heaven: Ps. 27.13. I had fainted, unless I had believed to see the Lord in the land of the living. And especially that land wes a type of the kingdom of Christ (as 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 whither the word land be taken properly or typically, the promise is manifestly true both before and after the coming of Christ to suffer, for they 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 out: and hereby the large note on the margin of page 9 is frustrated.  
Pag. 9 The nixt propheeie shallbe that of joel 2.28.31. and 2.14.15. Ans. The Apostle Peter not only makes use of these words, bot 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 wes spoken by the prophet joel, And it shall come to pass in the last days etc. And v. 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. Inst. 1. I am not ignorant, that the darkening of the Sun and Moon is sometimes taken allegoricalley, and by way of allusion: bot that therefore it should be so understood here, it does not follow: for what it is figuratively applied, it signifieth the judgement itself—: bot 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 he Lord shall do at the accomplishment of this prophecy. Ans. Where the darkness of the Sun (and so i● 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 Luk. 23 45. which wes a testimony from heaven of Christ's innocence for conviction of the murderers: and c. 21.25. the signs in the Sun and Moon and in the Stars, and the distress of nationes 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 ch. of joel, wes truly (albeit not altogeder) fulfilled in the days of Peter (even howbeit 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 Inst. 2 The chief and most remarkable effect of the Spirit in the Apostles at this time wes the gift of tongues, of which the prophet makes no mention. Ans. 1 If this exception were true, it would prove, that the Apostle citeth the words inpertinently, and the jews micht have challenged him of babbling: and so these authors fight against the Apostle and the Spirit of God, who hes registered this argumentation of the Apostle, as good and valide. 2 the chieff and most remarkable work of the Spirit at that time wes a sound from heaven as of a michty rushing wind, which filled all the house, and there appeared unto them cloven tongues lyk as of fire, and it sat upon each of them, and they were all filled with the holy Ghost: and this wes noised abroad. Whereby it is evident that the Apostle speaks especially not only of the effect (which is their speaking in strange languages) bot of the cause, the pouring down of the Spirit, of which joel speaks expressly: and therefore Peter citeth the words pertinently. Inst. 3 as the prophet reveled, so (Peter) repeats this pouring out of the Spirit as a contemporary event with the wonders, which shallbe 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 sinners and not to destroy them— for then it must been an antecedent of his birth— and not a subsequent of his death. Ans. 1 joel saith not, that the pouring of the Spirit shall not be till the great and terrible day of the Lord come, bot he shows so many things preceding the coming of our Saviour: neither may we think that all these things shallbe fulfilled in the same juncture of time: if all be accomplished, even in several times: the prophecy abides true. 2 That day or time wes 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 oun language, and they were all amazed and mervelled, and v. 22 a man approved among you by miracles, wonders and signs. Whereby it is manifest that even to the sicht of these jews that time of Christ's coming wes terrible, albeit his second coming shallbe more terrible in regard of the general destruction, which shallbe on all nationes, not for opposing themselves against the Jews (as they imagine) bot for their not acknowledging God and not obeying the Gospel of our Lord jesus, 2 Thess. 1.8. Inst. 4 And to put it out of doubt, that Gods bringing down the heathen into the valley of jehosaphat, is meant only of this gathering them together to a battle, and consequently of a judgement on the living and not on the dead; to put this out of doubt (I say) the prophet makes it to be a concomitant of the jews return from their captivity. Ans. That these words are not meaned of the temporal Monarchy after Christ's coming, it may be learned by the parallel text in that same page, where it is said, And for my own part I am persuaded, that this great army here spoken of, is the very same that shallbe gathered together to the battle of the great day of God Almichtie, by the thrie unclean spirits lyk 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 micht 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 mentlioned in the rest of that ch. of the Revel. And here by the way we observe that the renowned Author of Clavis Apocaliptica is mistaken in his seventh Synchronisme, wherein he saith, that the pouring forth of the seven viales is contemporary with the end of the Beast and Babylon: for albeit it be said c. 15.2, that they who had gotten the victory over the Beast sang the song of Moses, it follows not, that the Beast wes then destroyed; nether albeit the first and fift and last viales be poured on the Beast, followeth it, that they were not poured till the last time of the destruction of the Beast;  the Saints in heaven (and on earth too) may rejoice for their particular victory over the Beast as yet reigning, and the viales 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 judgementes of God on the Beast in her greatest pomp. And the rather may we judge so, that we find such aggriement in the principal terms of the seven Trumpets and seven viales; 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 Synchron. 1 par. 2.) the first vial must be of that same time also; and all the other Synchronismes and expositiones of texts that are grounded on that seventh Synchronisme of the first part are wrong. Which I mark, because these late Millenaries have been moved by the appearance of these Synchronismes, to embrace this opinions. 2 We may be persuaded, that the gathering of the nationes Joel 3.2. is not to be understood of a 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. He kniteth this ch. with the preceding, and shows the contents of both to be at the same time: which is not any particular year or age, bot comprehends the whole deliverance of Israel or people of God, which wes begun, when the captive Jews were brought from Babylon, and continowes 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 momentany deliverance, bot his protection shall continow till he have avenged him of all the enemies of his Church. As for the name of the valley of jehosaphat, there is no necessity to understand thereby the valley of blessing 2. Chro. 20.26, seeing that valley never hes this name in the Scriptures: nether is it possible, that all the nationes of the world can conveen in that place: bot the name may rather be taken appellatively for the valley of God's judgement, as the Hebrew word imports and the words following allude thereunto; whereby the prophet teaches us to consider the etymology of the name: and nevertheless he would likewise have us to consider the gracious deliverance of Jehoshaphat, that he will als certainly deliver his people in all ages, as he did jehoshaphat. And this is a more glorious trophy, than if any one nation were keeped a 1000 years in worldly prosperity. After the adding of more such prophecies, it is said, pag. 14 How can we forsake the literal interpretation of these prophecies, if we do bot consider, that the jews are here distinguished from all other nationes, of which we gentiles who are now converted, were then apart: and are by this name in the write 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 lyk prophetical revelationes, wherein the event of things is so plainly and distinctly attributed unto the jews. Ans. We forsake not the literal interpretation of these prophecies: for that is the literal interpretation, which is principally intended, whither it be proper or figurative: bot we forsake that restricted interpretation, as only be longing to a temporal monarchy of the jews. 2 The jews are not to be understood (in these promises) in way of opposition unto all nationes: for then all other men without exception shallbe consumed in the valley of jehoshaphat: bot 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 saithful are called jews, not only typically, bot likewise for the special comfort of the jews, because they were hated of all nationes 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 so ever your enemies shallbe, 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 Kirk 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 whither 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: to wit: 1. The jews did never since the Apostles days return from any captivity with such an high hand and such a wonderful victory over their enemies, as is here prophesied. Ans. Nether ever shall they return in such a manner, if ye understand a worldly and civil pomp: for these promises can not be understood (as I have said) of any one exploit nor of any age. The promises of God are more glorious and more large. 2 As for the Church that now is, let the lamentable experience of all age's witness, whither she hes not been more often crowned with martyrdom than victory. Ans. This is als 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: nixt albeit the Church were oftener crowned with martyrdom than victory, yet in several ages she hes been crowned with glorious victory, and her full glorification is a coming, and her enemies have been and shallbe 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 nationes hes been employed or shallbe employed for the use of the faithful (albeit not in any particular year or age) and the Lord shall descend and all the saints with him. 3 If this be not to cry peace, peace, when there is no peace, if this be not to call evil good, and good evil— I know not what is. Ans. This is a pitiefull exclamation, if it were true, bot exclamationes are not always victorious. When we teach, It shallbe we'll unto the children of God, and there is no peace unto the wicked, and fet 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 licht, when spiritual promises are restrained to a temporal prosperity of a carnal people? and when God teaches faith by sense, that because we can not understand heavenly things till he insinuate them into our affectiones by pleasing and known things, should we think that God hes no higher sense in these promises? All the earth belongeth unto Christ, and in the midst of Scythia some have lived happily, even more happily than many have done in judaea. The promises than are not tied to judaea, bot 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, bot 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. Bot it may be, that this exclamation wes made against the conjecture of Cornelius a lapide; then he should distinguish the people.  
Pag. 15 Again of the jews return & of their prosperity which then shall happen, he adds more passages, as Esa. 11.11 till 16 Yowsee (saith he) that the Prophet here speaks of a miraculous recovery of God's people; of the recovery of judah not from Babylon, bot from the four corners of the earth, and that together with Ephraim, with the ten tribes from Assyria, which as yet never came back, and therefore this is not yet fulfilled. Ans. 1. There is no mention of returning here, bot of recovering the remnant of his people. 2. Who be these his people? Look the tenth verse, In that day there shallbe a root of jesse, which shall stand for an ensign of the people: to it shall the gentiles seek, and his rest shallbe glorious: And behold how the Apostle expones these words Rom. 15.12, Esaias saith, There shallbe 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 whersoever they be. Obi. It is said, he shall assemble the outcasts of Israel, and the dispersed of judah. Ans. The Gospel (which is Christ's standard) hes been preached unto them jam. 1.1. and so their assembling is into the bosom of the Church. Obi. 2. It is said, The envy of Ephraim shall departed, and the adversaries of judah shallbe cut off, etc. Ans. The meaning is, Whereas there had been contentiones twixt the tribes one against another, and both against the gentiles, and gentiles against them both: under Christ shallbe an end of that malice: 2 In the citation of this prophecy, the fourteenth verse is omitted, because they can not see, how it can be verified of the peaceable kingdom, which they imagine: bot seeing the words preceding and the words following conteene one and the same prophecy, and these words in the middle part can not be exponed of that monarchy, it is evident that no part of this prophecy can be understood of that monarchy: bot the meaning is plain, if they be exponed of the Christian Church, thus, The Apostles did flee, that is, quickly preach unto other nationes, and brought them in a short space unto the obedience of Christ: not going in troops from Province to Province, bot at the same time they went one by one into several nationes. 3. This verse being omitted, the fifteenth verse is quoted, and out of it they do imagine, that a way shallbe made for the jews thorough the Sea, and all floods shallbe dried up before them. Bot if these words shallbe 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 thorough every river? and the Egyptian or Read 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 hes opened a way into that kingdom of heaven from which we were exiled in Adam, and spiritual Pharaoh is drowned or destroyed in the Read Sea or bloody death of Christ; and by a mighty wind of preaching the Lord hes made his power known every where, even als sensibly, as when he brought Israel out of Egypt.  
Pag. 16 Such another prophecy is that of Ezek. 37.19.21. and 27 and Hos. 1 10.11. In both which prophecies he Lord hes 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 hes not been yet performed: and therefore the time of these prophecies is yet to come. Ans. The like prophecy is likewise exponed: bot for further clearing of these lad. 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 shallbe one fold and one shepherd. Where we see, that Christ is the shepherd (and by consequence the king too, unless they will understand the 24 v. of Ezek. 37 of two different people) and the people over whom he reigneth are his sheep, not only of the jews, bot 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 be spiritually understood. 3 the 25 verse may be more easily understood in the spiritual then earthly sense: to wit, the land that I have given unto jacob, and they shall dwell therein for ever, and my servant shallbe their Prince for ever: for that land wes not given unto jacob, neither do the Millenaries say, that the jews shall dwell for ever in jerusalem, bot for a 1000 years, and then Christ's kingdom shall cease. Bot expone that one word land typically for the thing typifyed thereby, and all the other words go currently, even to the end of the chapter, as we see the Apostle expones the 27 verse 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, bot now are one Church by faith in Christ, therefore the people of Israel and Ephraim (who after the division were alwise idolatrous) may we'll 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 Hosee, 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 nationes from the bondage of the devil, shallbe very great and wonderful unto all the world.  
Pag. 17 Though this of Hosea be understood by some expositoures, of the vocation of the gentiles— yet doubtless they are much mistaken in this exposition. Ans. This is a quarrel against the Apostle: and now let all the world judge, whither he or the Millenaries being contrary shallbe followed, especially seeing now we have found, that our Saviour exponing the former prophecy of Ezekiel, and the Apostle exponing this lyk prophecy of Hosee, do accord harmoniously. Inst. How can that belong unto the gentiles, which wes prophesied only of the jews, as is declared by the prophet's wife of whoredoms, which he took of purpose to upbraid the idol worship and spiritual whoredoms of the Israelites v. 2? and therefore when she conceived and bore him the second Sun, God said, Call his name, Loammi: for ye are not my people, and I will not be your God. Ans. It wes not prophesied of the Jews only: for it is plain that Hosee speaks of the Israelites alsweell as 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 wes 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, bot now through Christ are the people of God, for whosoever shall call upon the name of God shallbe saved. Inst. 2 the place where they were told so, wes their own land, and therefore in that place it shallbe said again unto them, Ye are the sons of the living God. v. 10. Ans. 1. where it is said v. 10, in that place, ye may read on the margin, In stead of that it wes 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, bot 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, bot very certain, seeing the Apostle expones these Prophecies of God's mercy toward the gentiles, as you may see by the authorities, which are urged to this purpose in the 10 and 15 ch. of the Epistle to the Rom. and elswer. And albeit this Author say, that Paul cireth these words for establishing the freeness of God's election by an instance of the Israelites, whom God had for a long time rejected, and would again receive; this subterfuge will not serve, for 1. he saith in the preceding page, that the Prophecy Hos. 1. is meaned only of the jews; and if that were true (which I have proved to be false) it is not meaned of the Israelites. 2. the Apostle v. 24. is speaking expressly of the faithful not of the jews only, bot also of the gentiles, and hitherto he useth the testimony of Hosee. 3. of the gentiles dceth he expone these same testimonies in other texts, where he is not speaking of election nor of the freeness thereof, as 2 Cor. 6.16. Inst. 3. And this the 27 v. seemeth to confirm, where it is said, Esaias also crieth: for what makes the copulative also here, if the Apostle understood not the former prophecy of Israel as well as this? Ans. The copulative knitteth the testimonies, and shows that they must both be understood of these people, which are named v. 24.2. this is yet more cleared by the 30 v. What shall we say then? that the gentiles who followed not after righteousness have attained to richteousnesse, bot Israel who followed after the law of richteousnesse, hes not attained. There it is manifest, that he speaks of the gentiles attaining to richteousnesse, and of Israel not attaining it: and nevertheless the opposition is not simply of the two people, bot of their seeking richteousnesse two contrary ways, towit, 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.  
Pag. 19 There is yet in Hos. 3.4. one more material argument for the jews deliverance— which prophecy can not possibly yet be fulfilled: for if it be meaned only of the ten tribes, among whom Hosea prophesied, it is confessed that they did never yet return: and if of the other two, it must be meaned of their captivity since our Saviour's coming: for till then the Sceptre could not departed from judah, as jacob foretold Gen. 49.10. and there for till then they could not be without a Prince or Governors of that tribe, although they were long before tributary to other nationes: and this is also intimated by these words, The later days, which are not where put for the time before the incarnation, of Christ. Ans. This argumentation faileth in both parts: bot first mark, that all these words can not be meaned properly: for the word David can not be understood of salomon's father, bot of Christ the sone of David or typifyed by David: and therefore that prophecy could not be fulfilled till the incarnation of Christ, and then it micht be fulfilled. 2. And consequently these words, The later days, though they be not where put for the days before the incarnation, yet they are often put for the dayes of the Gospel, seeing in the last day's God hes spoken unto us by his Sun. Now the first part of the dilemma is false: for if that prophecy be meaned of the ten tribes, as they abode many days without a king, etc. so who dar deny, that they did return and seek the Lord their God and Christ their king? When the Gospel wes preached to the scattered strangers not only thorough Pontus, Galatia, Cappadocia 1 Pet. 1.1. bot likewise to Syria, Assyria, etc. and expressly to the twell 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 wes departed from judah; and these words The later days, are not to be referred unto the fourth verse (as if the Israelites should abide many days without a king and sacrifice in the later days, and then return) bot unto the fift v. in the end whereof they are, and so in the later days they shall return (not into their land; this text saith not so, bot) and seek the Lord their God and Christ their king, as they did Act. 2.41. and 4.4. and in several ages. And so both the parts of this argument being false, the words of Hos. 3. are more against the temporal Monarchy than for it. What is here interjected of the Antichrist upon the conjecture of the Papist is not to our purpose.  
Pag. 22. We are to show the jews peaceable & prosperous estate after their return. Read what jeremy hes written c. 23.3.4. etc. 31.10.27.31. till 35. and. c. 32.37. till 42. and c. 33.6.7.8.9. and c. 46.27.28. and c. 50.19.20. Ezek. 28.25.26. and c. 34.12.13.14.15.16. and v. 24. till 30. etc. 36. 8-16. & v. 24-37 etc. 39.25. till the end. Zach. 10.6.7.8.9.10. And on the margin of pag. 22. he saith, I appeal here to the consciences of all men, that shall read these or the like prophecies in the word of God, whither they can think it possible, that the time appointed by God for the dispensation of such extraordinary blessings, should be the very same, in which the world and especially the Christian part of it wes to groan under the continowed plagues written in the Revelation: which yet we must grant to be so, if we rest on these interpretationes, by which all such prophecies are only or chief applied to the anticipated conversion of us substituted gentiles. Ans. 1. All these prophecies are to the same purpose, and therefore it wes needless to have rehearsed so many of them, unless he had a mind to muster them all: bot number prevaileth not in this case. 2. none saith, that these prophecies were only accomplished at the same time of the plagues: bot we deny, that the plagues were continowed, seeing the Christianes' have their own times of joy alsweel as of mourning, and the woman is clothed with the sun, howbeit at other periodes she be forced to flee into the wilderness: and therefore both the appeal in 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 all interpreteres from the beginning of the Christian Church (except a few Millenaries) till this time have exponed these texts not of the jews only, bot of the Christian Church? and it may be easily understood, that these have written according to their consciences: and therefore if these be judges, this author hes loosed the cause. Pag. 29. Which prophecies, as they conteen 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 Isa. 59.20. and Amo. 9.11. (both which are alleged by the Apostles Act. 15.16. and Rom. 11.26.27. 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, bot, all the gentiles that are left, shall through the wonderful deliverance of the jews, together with them, fear the Lord) that seeing these are not yet fulfilled, nether 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, than there is betwixt a comment and the text, etc. Ans. We grant that these prophecies conteen evident arguments for a future restauration of Israel, if you will acknowledge that which is before clearly proved by the testimonies of the Apostles, and by experience, that is, that they are begun already in part: we grant also, that they have such correspondence with these texts of Esaie and Amos and many more too: bot we deny 1. your manner of restauration, and we hold that the spiritual restauration is more glorious for the honour of God and we'll 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 take out of them a people unto His name Act. 15.14. and of this visiting he expones the words of Amos and the other Prophets: he speaks not only of Amos, bot saith generally, and to this aggrie the words of the Prophets. 3 we deny that the Apostle Paul allegeth the prophecy of Elaie to that pretended purpose, for he saith not, and then all Israel shall e saved, bot, and so all Israel shallbe saved: he shows no order or difference in time, bot 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 shallbe saved: and therefore the conclusion must be exponed according to the proceeding 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 a calling of the Iewes 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 shallbe left. Yea these conjectures destroy one another: for if the calling of the Jews shallbe after the fullness of the calling of the gentiles, than all the gentiles that shalt be left can not be called through the wonderful deliverance of the Jews. And this last conjecture destroyeth a main tenete of the Millenaries, who say, that the jews shall rule over all the nationes, and hold them in subjection till the end of the 1000 years, and then these profane nationes shall rise again in arms against the jews. Now seeing betwixt these above named prophecies of Jere. 23. and 31, etc. and these two of Esaie and Amos, there is not any material difference, and no other difference them betwixt a brief intimation and a large explication of the same thing: and seeing these prophecies of Esaie 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 Jere. 31.1. in 2 Cor. 6.18: and jere. 31.31. till 35. in Heb. 8.8. and c. 10.16.17: and jere. 32. conteenes the same words which c. 31.31: so does that of c. 33.8, and to the same purpose is that of c. 50.20: and that of Ezek. 34 concerning the gathering and feeding the sheep is exponed by our Saviour joh. 10.11.16: and that of c. 39 is correspondent which the prophecies of joel, whereof we spoke before: and that of Zach. 10. is one which jere. 23.6.8, and other that are handled before. It is to be marked that in the testimony jer. 33 is omitted v. 12.13: where is prophesied, that in all the cities of that land shallbe an habitation of shepherd's, causing their flocks to lie down there, even in the cities of the mountains, the cities of the valleys, the cities of Benjamin and 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 shiep of Christ, whom he will have gathered by his spiritual pastoures every where? as he exponeth it Ezek 34.31. Ye flock of my pasture are men, and I am your God, saith the Lord. Likewise this author slippeth over v. 18. and 22, where perpetuity of sacrifices and Levites is promised als plainly, as the throne of David. Shall in the last days the meat-offeringes, and burnt-offeringes, 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. Hes the Lord said it, and will he not perform it? Yea, he hes 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 v. 17.18, and v. 21.22, Thus saith the Lord, David shall never trant a man to site upon the throne of the house of Israel, nether shall the priests the Levites want a man before me to offer burnt-offeringes, and to kindle meat-offeringes, and to do sacrifice continowally, etc. But all this evidence can not satisfy selfconceites: therefore it is added.  
Pag. 30 in marg. The words in Act. 15.14. (upon which the prophecy of Amos is inferred) are taken by Do. Mayer, to be meaned of the song of old Simeon, and not of the speech of Simon Peter. Ans. Is there not a difference twixt simeon and Simon? james nameth simeon, and not Simon: wherefore not without reasoun it may be thoucht, that he meaned old simeon, especially seeing Luke is the writer of both books, and if the words of simeon do hereunto aggrie more than the words of Peter, who should doubt that james spoke of him? Wherefore consider the words of old simeon Luk. 2.30. It is said of him, not only that he wes a just man and devote, waiting for the cousolation of Israel, and the holy Ghost wes upon him, bot like wise, It was reveled unto him by the holy Ghost, that he should not see death before he had seen the Lords Christ, and he came by the Spirit into the temple. All which particulares serve very much to purchase credit unto his testimony, who saith: My eyes have seen thy salvation, which thou hast prepared before the face of all people, a licht to lichten the gentiles and the glory of thy people of Israel. We may see, that he declares there the fulfilling (at that time) of the prophecy Esa. 49.6, And he said, Is it 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 licht unto the gentiles, that thou mayst be my salvation unto the ends of the earth: and c. 52.9. Break forth into joy, sing together ye waste places of jerusalem: for the Lord hes comforted his people, he hes redeemed jerusalem: the Lord hes made bare his holy arm in the eyes of all nationes, and all the ends of the earth shall see the salvation of our God. To the same purpose is c. 60.1.3 19, and c. 62.1.2.11. 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 licht unto the gentiles into all the ends of the earth, and simeon saith, Which thou hast prepared before the face of all people, a licht to lichten the gentiles: Christ is called the glory of Zion and jerusalem; and simeon saith, Christ is the glory of thy people of 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, bot 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 unanimons consent in the true worship of God, betwixt the jews and other nationes in the same 15 chapter of the acts, where the jews and gentiles conveen in the general synod, howbeit the odds continowe twixt the obstinate both jews and gentiles on the one part, and the seed of Abraham, believers both the jews and gentiles on the other both in their opinion and practice of religious duties. Inst. It can not be, bot 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 excraordinarte restauration of the jews, forshewn by the Prophet, wes to follow the calling of the gentiles then begun by the Apostles. Ans. The Prophet Amos in that chap. before the v. 11. speaks not of the calling of the gentiles, and the Apostle citys the same words of v. 11. for the calling of the gentiles: nether hes the Prophet these words, after this, but, in these days: and howbeit the Apostle cite them so, yet they 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. Inst. 2. God could not at that time be said to return unto the gentiles, whom he had bot then received; no, nor to the jews, whom he had then (and not till then) quite forsaken. Ans. This is mere cavilling. Before the calling of the gentiles, wes 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 wes offended with Israel, and when he sent the salvation of God and glory of Israel among them, it may be als truly said, that he returned unto them. thirdly it is often in this note repeated, that he had quite forsaken the jews: bot the Apostle can not suffer this phrase Rom. 11.1. Hes God cast away his people, God forbidden, for I also am an Israelite, etc. bot more of this purpose hereafter. Inst. 3. And yet there want not some, who by the words all Israel Rom. 11. understand only the church of the gentiles, to which some of the jews should be united. Ans. All this section feightes against vain imaginationes 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 nationes. As for that prophecy of Esa. 66.8, wes it not fulfilled truly (albert 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 people with one accord gave 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 c. 8.6. and c. 19.17.18. this wes known unto all the jews and Greeks' dwelling at Ephesus, and fear fell on them all, and the name of the Lord jesus wes magnified, and many believed, and v. 20. so 〈◊〉 grew the word of God, and prevailed not only at Ephesus, bot almost thorough out all Asia v. 10 and 26, besides many other passages and other great and miraculous conversiones, whereof we read in Ecclesiastical Histories. So that what wes a wonderment unto Esaie or the faithful in his time (Who hes heard such a thing!) hes been truly done many a day before these our days. The evidence whereof, me thinks, should be motive enough to make any partial or unpartiail 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 wes in part fulfilled at their returning from Babel: for than they reared up their walls, they planted wineyardes, etc. bot it is a gross opinion to think, that all the particulares of these prophecies should be fulfilled (in a proper acceptation of the words) at one and the same juncture of time: and it is als vain to think, that that prophecy of joel concerning the plentiful pouring down of the Spirit could not be fulfilled by accomplishment of our Saviour's prophecy, Mat. 21.43. there is no dependence of this prophecy on the words of joel, and every one who hes eyes may see, that our Saviour speaks not there of the temporal kingdom of the Jews, bot of the Gospel, seeing he calleth it the kingdom of God, and he saith, It shall lbe taken from them, and another nation shall bring forth the fruits of it: their temporal kingdom wes taken from them already, and these last words can not be understood of any temporal kingdom: nether wes these Romans, who destroyed jerusalem, more devote than the stubborn jews.  
Pag. 33. You have heard of the deliverance and happiness of the jews: I shall acquaint you now with their partakers. Ans. It is now manifest that these forenamed prophecies are not of the earthly prosperity of the jews only, and we know certanly that the gentiles are partakers with the jews; so that the proof of this point is needless, and nevertheless he filleth up same pages with prophecies to this purpose, and he saith Pag. 37. I know, that most of these prophecies are chi fly interpreted of the joining together of the jews and gentiles in one Church, and richtly. Ans. If they be chief and richthy interpreted so, why should we not acquiesce? shall we go about to interpret them unrichtly? that we● to put out our eyes, and deceive ourselves and others. Inst. Bot to say, that this is now fulfilled in the time of the substitute gentiles vocation, is to overthrow what wes before affirmed—: for Paul tells us plainly Rom. 11. that the jews are broken off from their olive, and than we are graffed-in for them, that they are cast away, that they are hardened, that God hes concluded them all in unbelieff, and through their fall salvation is come to us, to provoke them to jealousy: and therefore it can not possibly be manteened, that the jews and gentiles are as yet one shiepfold. Ans. The Apostle saith not, that all the jews are broken off, bot rather the contradictory v. 1. and 5: nether saith he, that God hes shut up all the jews in unbelieff, that he micht have mercy upon all the jews: bot (as our former translation saith conform to the original) God hes shut up all in unbelieff that he micht have mercy on all: whereunto aggrie the words of the same Apostle Gal. 3.22, The Scripture hes concluded all under sin, that the promise by faith in jesus Christ micht be given to them who believe. Here the Apostle is not speaking of the jews only, bot generally both of jews and gentiles; and so far must his words be extended there too, seeing he is speaking of them v. 30 and 31, and so the meaning of v. 32 is, It wes the counsel of God to suffer both jews and gentiles fall into unbelieff or disobedience (as the word Apeitheia likewise imports, and the word sin teaches Gal. 3.) that he micht save all his elect both of jews and gentiles after one way, not by their works, bot of his mercy only. And therefore I can not possibly conceive, how a man of understanding, can bring or receive such a conclusion out of these words, as this, It can not possibly be manteened, 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, Eph. 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,— bot now in Christ jesus ye who sometimes were fare off, are made nigh by the blood of Christ: for he is our peace, who hes made both one, having broken down the middle 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 universal, whereof Abraham, Jacob, David, Ezekias, Paul and others are members also? Now then, even now jews and gentiles are one fold. Inst. 2. As for these, who were converted at the first preaching of the Gospel, and at other times since, they are bot 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 not be more accounted a conversion of the jews, than the calling of the gentiles, who were gathered to the Church before Christ's nativity, can be taken for the conversion of the gentiles, who were (as time hes shown) bot the forerunners and pledge, etc. Ans. These who were converted at the preaching of the Gospel, howbeit they may be called the firstfrutes of the Gospel preached since the incarnation of Christ, yet they can not be called the firstfrutes of the sheepfold, seeing the patriarchs are the root & members of the same body of Christ, as they are expressly called Rom. 11.16. being conferred with v. 28, they are beloved for the father's sake. Nixt there is a vast difference twixt the calling of the gentiles under the old Test, 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 Test. even albeit never a jew were converted. Inst. 3. And besides how the bringing of the jews out of all nationes upon horses and in litters and in charets and upon mules and upon men's shoulders; can bear any other bot a literal sense, or how the vail that is spread over all nationes, can now be said to be destroyed, when as so many of them run a whoring after their own inventiones, I can not conceive. Yea unto this day (saith S. Paul of the jews in his time) when Moses is read, the vail is upon their heart; nevertheless when it shall turn unto the Lord, the vail shallbe taken away 2 Cor. 3.15. bot we see not yet Israel returned— and therefore the vail ●s not yet taken away. Ans. Wither he can not or will not conceive, it may be doubted: many 1000 have conceived both these: he gives no reasoun of his douting in the former; and the cause of his douting in the other is naught: for albeit the vail be not taken away from all the jews and from all of all the nationes (in which sense it shall never be taken away, seeing the church on earth is always a mixed company) yet certanly it is taken away from the jews and all the nationes, towit, so many of them as turn unto the Lord, which are so many as the stars of heaven, that is, innumerable to men: for the grace of God that brings salvation hes appeared unto all men Tit. 2,11, and God who hes commanded the licht to shine out of darkness, ●ath shined in our hearts, to give the licht 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. Inst. 4. I know no reason, why we should give more credit to the metaphorical interpretation of these prophecies, than to the figurative exposition, which some presume to put upon these words Zach. 12.10, although S. john c. 19.37. hes alleged them as the only cause that our Saviour's side wes pierced: of which fact doubtless there had been no necessity, if the prophecy were not to be understood in a literal sense, etc. Ans. 1. He useth here Rhetorical terms, but certanly it can not be conceived by his words, whither he takes them properly or improperly: bot we give no other interpretation of the prophecies than be literal, that is, chief intended, as he confesseth pag. 37.2. The Evangelist shows that prophecy of Zacharie 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 wes 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, Luk. 23.34, and the same Evangelist beareth witness, that they who had crucified him, were at the preaching of Peter pricked in their hearts Act. 2.23.37. Whereby we conceive that that prophecy wes not fulfilled in the disciples, nether in respect of the piercing his sides, nor of looking to him at that time (for they all fled away, excep 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 sone: and the mourning wes great, when 3000 were together pricked in their hearts. Now consider whither this exposition be more consonant unto these words of the Prophet, or that other, werby it is alleged, that all the jews who did not see him pierced, shall after so many hunger years mourn for their father's cruel and malicious contrivance: the former is fulfilled in the same people within the space of seven or eicht weeks; and the other is not of the same people, nether within the space of 1600 years, if at any time it shallbe verified. Inst. 5. It is said there, They shall mourn every family a part, and their wives apart. Ans. It is said v. 11. there shallbe a great mourning in jerusalem, and v. 12, and the land shall mourn, every family apart, etc. whereby is intimated a distinction of the mourning in respect of place: and as thy 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 very credible are not written) And therefore as this prophecy doth concern the jews (bot 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 people that crucified their Saviour; So doubtless it is great impudence to affirm, that the same Prophet c. 14.5 & 9 verses 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.  
Pag. 40. And this much of the felicity of that remnant of the nationes, who shall out live the rest at the jews return: now a word or two of the alteration of the sensitive and senseless creatures at that time. Esa. 11.6, the Wolve shall dwell with the Lamb, etc. ●. 65, the Wolve and the Lamb shall feed together, etc. Where we may observe, against such as understand by these expressiones, the effects of preaching on the hearts of cruel minded men, that they are a part of these prophecies which concern the jewish deliverance; and therefore can have no relation to the calling of the gentiles. Ans. As we have nothing as yet of the felicity of the nationes at that imagined time; so these ensuing prophecies make nothing to that purpose, for in Esa. 11.10 immediately after the forecited words it is said, In that day there shallbe 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 in to 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 v. 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 rooles. 4. in the words following that testimony, he speaks of the calling of the jews and gentiles together, as wes exponed before. And therefore this Prophecy concerneth not the Jewish Monarchy, and these words may be better exponed allegorically than properly. Inst. Is there no destruction in all the Christian world, that we should flatter ourselves with such vain fancies? or rather when wes their none? etc. Ans. Albeit this Author will not give glory unto God in fulfilling his promises, yet we see, that others at not so ingrate: as Act. 9.31, than had the Church's rest throughout all judea and Galilee and Sama●…a: and in other times we find, that the Christianes' hade their haltionian days twixt these ten great persecutiones, and afterwards in the days of Christian Emperors and godly Kings. 2. Nether do the Prophets or Revelation speaking of these times say, There shall never be hurt, nor shall ever man destroy ane another: bot rather the property of the Church in this world is to be militante, and nevertheless Wolves and Lioness forsake their cruelty in the person of many convertes. And therefore these hyperbolical complaints micht we'll been spared. 3. It does puzzle the Author, that Esaie saith c. 11.9, For the earth shallbe full of the knowledge of the Lord: and therefore he fancieth a private conceit for exponing these words, of which he gives no reasoun: bot we have given sufficient reasounes for the allegorical interpretation, which is confirmed by these words, towit, that the abundance of the knowledge of the Lord is the cause, why wicked men leave their wickedness, and adjoin themselves unto the meek of the earth: as our Saviour saith Mat. 10.16. I send you as Sheep among Wolves. Of whom certanly many became sheep of Christ's fold, which is a more proper effect of knowledge than the changing of beasts affectiones.  
Pag. 41. By which sense I am sure, that passage of Sa. Paul Rom. 8.21. is so well explained, etc. Ans. 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 content with a small portion of deliverance for the general deliverance of the creature: which kind of contentment these Authoures will not acknowledge in the accomplishment of the promises, no, no● in a fuller measure. The Author collecteth nothing particularly from that text of Esa. 65.25. nether is there any word there of the jewish Monarchy; and seeing it bes the same allegory with that former c. 11, we go foroward.  
Pag. 42. Another prophecy touching the renewed estate of the creatures is to be seen Esa. 30.23, Then shall he give the rain of thy seed, that thou shall sow the ground withal. Ans. Here he shows no argument for his purpose, bot gives a buzz for reconciling the 26 verse with c. 60.19: bot all this travel micht been saved, if he had considered, that Esaie in c. 30. hes a 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 into Egypt, and for their contempt of the word, and in the midst he foretelleth the mercies of God on them, and lastly assureth them of the destruction of their enemies the Assyrianes by name: all which were accomplished in his own time; as we may find in c. 37. and for these causes nothing in that 30 chap, can make for the restauration of the creatures at that imagined monarchy. Inst. It is more likely to be so here, because the happiness which the jews shall then be made ●…eives of, shall never again be interrupted by any misery: for the ransoned 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, Esa. 35.10. And lest we should conceive, that the judgement of the dead (plainly described Rev. 20 11.12.) shall either suspend or disturb this joy, Saint Paul 1 Cor. 6. hes told us, that the saints shall judge the world, that is, the wicked men that have been their oppr●ssoures, and judge the angels, that is, the evil spirits, that have been their tempters: and therefore shall not be thrust down to the bar amongst them, bot advanced to the bench against them: An addition doubtless to their happiness, and no abatement of it. Aus. Some word of that Esa. 35.10 must be taken in another than the proper signification: for if the word Zion be not taken for the Christian church, bot for that hill within jerusalem, and the word Return be meaned of bodily returning of the jews, the words of everlasting joy (being taken for worldly joy) contradictes the tenete 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 exponed for the faithful, whom Christ our Lord hes 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 joh. 16.22, ye now have sorrow, bot 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, whither the Apostle meaneth the jews 1 Cor. 6.2.3. seeing our Saviour saith Mat. 19.28, Ye who have followed me in the regeneration, when the sone of man shall site on the throne of his glory shall site upon 12 thrones, judging the 12 tribes of Israel, Where the 12 tribes are not judges, but the judged. Bot certanly he 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.  
Pag. 44, is a protestation of God out of jer. 31.35, and a complaint of Israel in Mic. 7.8. Ans. We acknowledge both in their own sense and truth; bot nothing is in them, nor collected out of them for proof of this purpose.  
Pag. 45. 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 nixt appearing. Ans. If the temporal kingdom of the jews could be demonstred out of the Scriptures, the question anent the king micht more easily be resolved: and nevertheless these few Millenaries can not aggrie concerning the person of their king: for Mr. Matoun thinks, that Christ shall continow visible king of this kingdom, and M. Archer thinks, that Christ shall restore the kingdom unto the jews, and return into the heavens till the 1000 years be expired, and in the mean time the jews shallbe kings. Till these two questiones be decided, we micht superside, and nevertheless let us hear what they can say for a temporary kingdom of Christ whither over Jews and gentiles. Pag. ead. That our Mediator Phath undergone the offices of a priest and prophet, the gospel is our witness bot considering that the jews are yet to receive askingdome, a kingiome in which they shall hold them captives whose captives they are, and ●n which peace and richteousnesse shall flourish Isa. 14.1.13. considering this we may justly doubt, whither our Saviour hath as yet executed the office of a king: and so much the rather, because he cook our nature on him, as well to perform his kingly office herein 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 other: and though it can not be denied, that he hath already spoiled principalities and powers (that is, the evil spirits) and hes made a show of them openly, triumphing over them in his cross, nor that he is ascended up on high, and hes led captivity captive, and given gifts unto men: nor that he is become the head of all principality and power (that is, of the saints and holy angels) and ●s set down at the riched hand of the throne of God, so that he is able ●o 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 he prophets speak, his own words in Rev 3 21. do clearly prove, To him that overcomes (saith he) will I grant to site wit me in my throne, even as I also overcame, and am set down with my Father in his throne. From whence it follows, that the throne which he calleth his own, and which he hes not yet received Heb. 2.8, and 10.12.13 must needs belong unto him as man, because the place, where he now sits, is the Father's throne, a throne in which he hes no proper interest, bot as God. Ans. He grants, that Christ is now a king, and that he hes execute the kingly office, bot he denieth that he hes reigned in an earthly kingdom as man: in all which we aggrie: bot we disaggrie in two particulares, 1. that the Prophets have spoken of such a kingdom. This remaineth as yet to be proved. 2. that he sits 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 aggrieth unto any man as man, belongeth unto all man, and indeed it belongeth not unto all men to site on the throne of Majesty: And nevertheless Christ sits at the riched hand of the Father as God-man or Mediator; and in this sense we deny this assertion, as (it seems) this Author takes it. And in this sense consider his considerationes: whereof the first is, that the jews are yet to receive a kingdom, in which they shall hold them captives, whose captives they ar. Ans. Here a little change of a little word makes a great difference: for the text saith, Whose captives they were, and now they say, They ar. The Prophet is speaking by name of the Assyrianes, whose Monarchy is now destroyed, and the Interpreters show the accomplishment of that prophecy according to the Prophet's meaning: bot that prophecy speaks not of them, whose captives the jews now ar: nether know we whose captives they are, seeing they live as free subjects whersoever they live. Consider. 2. He took our nature on him as we'll to perform his Kingly office amongst us, as either his Priestly or Prophetical: the glory of this being, etc. Ans. It is manifest, that he reigneth in us, seeing the faithful can say with the Apostle Gal. 2.20. the life which now I live, I live by faith in the Sun of God, and, Christ lives in me: bot that the glory of an earthly kingdom is the reward of his contempt and torment we can not think, seeing such a glory is not answerable unto 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 differed so long, bot now God hes exalted him highly and given him a name, which is above every name Phil. 2, and he for the joy that wes set before him endured the cross and is set down at the riched hand of the throne of God, Heb. 12,2, which is a greater honour than of an earthly throne. Consid. 3. His own words do clearly prove it, Rev. 3.21. Ans. Can any man see in these words any thing for an earthly kingdom? for albeit the throne of the Father & the throne of our Saviour were divers, yet may they not both be in heaven? Cons. 4. That which he calleth his own throne he hes not yet receired Heb. 2.8, & 10.12.13. Ans. The words Heb. 2,8 are, Thou hast put all things under his feet: for in that he put all thing in subjection under him, he left nothing that is not put under him, but we see not yet all thing put under him. Here is a twofold universality, all thing is put under him, &, nothing is not put under him. What more would ye have? The last words say, all thing is put under him. If the last words say so, they must be contrary to the former words: bot the words are, We see not all thing put under him: nether is the word Receive there, which is the point in hand. Now these two are far different, We see not all thing put under him, and, he hes not received all thing to be under him. So this text in stead of proof convinceth the foolish Tenete. It may be, this is more clear in c. 10.12.13, where it is said, He sat down on the riched hand of God (There the height of glory) expecting from hencefurth till his enemies be made his footstool. 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 so long as this world continowes, new enemies shallbe arising, and can he not subdue them, as he hes done others, unless he erect and site on an earthly throne? Consi. 5.  he sits now on his Father's throne, therefore nether is this the time, nor that the place, in which his throne is to be erected: not the place, because in one kingdom there can be but one throne; and not the time, for than he should site on his own throne, which now he doth not. Ans. 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, Rev. 22.3. and therefore his Father's throne is his own throne, as he saith generally joh. 17.10, all my things are thine, and all thine are my: and so both parts of the proof fall to the ground: in one kingdom is bot one throne, and that throne belongeth unto the Father and unto the Sun, and now he sites on his own throne, as it is said expressly unto the Sun Heb. 1.8, Thy throne is for ever and ever: and he prayeth for no other glory, bot that which he had before the world wes joh. 17.5. Consi. 6. He has a throne which belongeth unto him as man, and to the throne of the Father he hes no proper interest, bot as God. Ans. 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: bot it is vow given unto him to site on his Father's throne, and his given throne is the throne of his Father. Inst. The reasoun of it (as is intimated in the first words) is because the time in which all that shall overcome is to be called, is not yet at an end, and this also the answer, which wes made unto the souls under the altar (which cried for vengeance against their persecutiones) does fully confirm: for it wes said unto them, they should rest yet for a little seasoun until their fellow-servantes also and their brethren, that should be killed as they were, should be fulfilled Rev. 6.11, and when this is done Rev. 11.15. then shall Christ site on his throne, an they that overcome shall site with him: for he that overcomes and keeps, etc. Rev. 2.26. Ans. The force of this reaseon is, Christ shall not be a king till all his subjects be called and overcome, bot his subjects are not all yet called: which form is alyk with this, Ferdinand shall not be Emperor till all his subjects be borne and be victorious, where as some of his subjects are coming daily into the world, and (it may be) more of them are daily departing. This is a ridiculous reasoun, and so is the other. 2. Nether does that prayer of the saints make mention of his earthly kingdom, bot of subduing or revenging their enemies, which shallbe without an earthly Monarchy, towit, by punishing them in hell. 3. That text Rev. 11.15 speaks not of a proper kingdom of Christ, (and farlesse of an earthly kingdom) bot of the kingdom of our Lord and his Christ: if it had been said, Of our Lord and Christ, or, of our Lord Christ, if micht be thought to be the proper kingdom of Christ which he as man governs or shall govern: bot when it is said, Of our Lord and of his Christ, we see a distinction of people, and unity of power: And therefore it is clear, that the text Revel. 2.26. is impertinently cited for proof of that thing which is not, and is imagined to be on earth; whereas that power is in heaven. Inst. 2. The like encouragement he gave also to his disciples before his passion; Ye are they (said he) who have continowed with me in my tentationes, therefore I appoint unto you a kingdom, etc. Luk 22.28. Ans. It micht been more for his purpose to have concealed this text, which makes the 12 tribes of Israel the people judged: and all the texts quoted on the margin speak of the kingdom of God, excep that of Luk 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 c. 22.29, that kingdom is come already. Inst. 3. I know those words are taken by interpreters for a metaphorical expression of those joys, which he shall receive in heaven: bot it is a current axiom in our schools, Non esse à litera seu propria Scriptura siguificatione recedendum, nisi aliqua necessitas cogat, & Scripturae veritas in ipsa litera periclitari videtur. Ans. It may be doubted, whither this Author hes been bred in schools, or what he calleth our schools, seeing he so abuseth rhetorical terms (as literal sense for proper sense; metaphorical sense contradistinguished to figurative sense) and keeps no logical canon's 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 pattly by that is said, and shall see more hereafter, that these words can not be understood of an earthly kingdom: nether do these forecited Scriptures compel us (as he boldly saith) to stick unto the earthly senfe of this text in hand. Inst. 4. For besides that there is little analogy and resemblance betwixt a perpetual praising and worshipping God, and the business of a politic government here spoken of; besides this (I say) we are already informed that though out Saviour be now in heaven, yet he sites not there on his own throne, and consequently is not yet in the kingdom, which the Father hes appointed him. Ans. What impudence is here! doth not David say Psal. 16.11, In thy presence is the fullness of joy: at thy riched hand are pleasures for evermore? and Psal. 17.15, I shallbe satisfied, when I awake with thy likeness, and Psal. 36.8, they shallbe abundantly satisfied with the fullness of thy house, and thou shall make them drink of the river of thy pleasures. These and many more are spoken of the joys in heaven by resemblance with earthly kingdoms. And we have already showed that he hes been misinformed (or misinformeth) of another throne and another kingdom. Inst. 5. It is plain from S. Paul 1 Cor. 15.22, that it shall not be there after the judgement of the dead: his words are these, as in Adam all die, even so in Christ shall all be made alive: bot every man in his order: Christ the first fruits, afterwards they that are Christ's at his coming. And on the margin he addeth, They that are Christ's, 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. Ans. 1. Wither the Apostle micht 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, & not the ungodly, not importing any notable distance of time; but because he had said v. 22. In Christ all shallbe made alive: which words can not be properly and univocally meaned of the ungodly, whose rising shallbe for the accomplishment of their second death; therefore here v. 23, he justly omittes the mention of the ungodly, and speaks of the godly, as also he does 1 Thess. 4.16.17: where we find expressly an order among the godly, saying, The dead in Christ shall rise first, & then we who are alive and remain shallbe 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 acknowledges & applieth the words to the same purpose p. 50) as none will say, that there shallbe any notable priority in time twixt the one and the other sort meeting Christ; so and far less do these words speaking only of them that are in Christ, import two resurrectiones different the one from the other the space of 1000 years. Yea and the Apostle saying, that we shallbe caught up and meet the Lord in the air, and so shallbe ever with him; how can any imagine that we shall come down again from the air to abide so long a space on the earth: and therefore he speaks there of the general resurrection, when they who are in Christ shallbe ever with him, not in a temporal but everlasting glory. And seeing the Apostie speaks both there and here of the same resurrection, certanly he speaks not here of a resurtection before that time of the general judgement. 2. page 49 after the words of Paul, at his coming; Mr Matoun 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? & here he would mark a word against them. Be it so, 3 he wresteth the words thus; Then comes the end (what presently after his coming? no bot) when he hath delivered up the kingdom to God, even the Father: & when shall that be, when he shall have put down all rule and authority and power, etc. Here in stead of explication is a very contradiction of the text by inserting a negative, and conveying it closely with a query: the particle Then hes a 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 alsweel 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 rise at his coming: and therefore there shallbe no notable distance of time twixt 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 nixt coming, nor can (without contradiction unto the Apostle) any notable space of time be betwixt his nixt coming and the last subduing of all things. The 25 verse proveth the same: for when it is said, For he must reign till he hes put all his enemies under his feet; thereby is teached (more clearly in the original language) that now he reigueth and continewes reigning, and consequently he is not to begin his reign, (even as it is said Heb. 2.8. Thou hast put all thing under his feet) and when they who are in Christ shallbe made alive, death the last enemy shallbe destroyed, and then is the end of administration. Inst. 6. Betwixt the time that now is and his kingdom, our Saviour hes put an irreconciliable distinction, calling this the time, not of a kingdom bot of tentation, that is, of persecution for richteousnesse. Ans. What God by his word and experience hes conjoined, let no man call irreconciliable: for he saith Psa. 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. Inst. 7. And shall not their bodies asweell reign with Christ, as their souls? bot these (we know) are and shallbe yet captives to the grave. Ans. When Christ shall come, the last enemy shallbe destroyed, and the bodies (and not the souls, which die not) shallbe made alive, and both shallbe with him for ever. Inst. 8. Are the saints that shallbe found alive at Christ's coming, exempted from his coming? for if he should reign then, and then give up his kingdom to his Father, they are exempted. Ans. He is king till then, and governeth all who are and shallbe; and when he shall come, they who shallbe found alive, shallbe caught up to meet him. And because the clearing of this point may serve for clearing the whole matter, I add by way of explication; As the sin of Adam wes committed against God the Father, and his revolting or apostasy wes 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 wes against the Sun and H. Spirit; bot the work of creation being the work of the Father in a special manner (as it is intimate in the Creed) the sin wes directly against the first person: When obedience wes not given, the Father micht have execute his justice on the offendres, as he did on the Angeles. Now as when a part of an earthly kingdom rebelleth against the king directly, and indirectly against his sone as a friend and heir of his father's croon: the sone may undertake to regain the rebels unto his father, and the father may be we'll pleased to commit unto his sone that part of the kingdom for that effect with full power: which the sone acceptes, and reigneth and prevails powerfully, so that, albeit the archtraitour ganestand in malice to the honour of the king and his sone, yet many of the rebels are reconciled with the king, who by this means regaineth his king doom: So the Sun of God hes undertaken for so many as it pleased him, and beseeches men to be reconciled with the king of heaven and earth, showing that he hes appeased the Father's wrath, and hes power to receive into, and exclude from the kingdom of heaven: which power he hes 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 she wed 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 acceptes them into his kingdom: when the Sun saith, Here I am and these whom I have brought into acknowledge meant of their offences; I have satisfied Justice for them, Thou O Father hast thy own subjects, and let them have the kingdom prepared for them; The Father will not say, Thy reward is not in heaven bot on earth: therefore let them go again unto the earth, and inherit glory there for 1000 years: Bot receives them into the inheritance reserved for them in the heavens.  
Pag. 50. Of this kingdom also speaks Sa. Peter Act. 3.19.20.21. Where if by the time of refreshing and restitution of all thing, nought else be meaned, bot the jews inhabiting again of their own land, and the bringing of all other nationes into subjection to them; than it is evident that Christ's coming at this time, shallbe to accomplish this thing to Israel, and consequently to receive his appointed kingdom: bot 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. Ans. 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 the Interpreters, and partly by that is said here. 3. it is a 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 question able seeing there is much spoken of God's precepts: Bot 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 Daniel 12.1.2; 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, bot) to everlasting life, and of others (at the same time) unto shame and everlasting contempt. And is not this a more comfortable effect forshewn generally unto every one, that shallbe found written in the book? Now the cause, why the Prophets writ so much of jerusalem and that kingdom to be restored, wes, that the godly hearing of the destruction of that kingdom, did greatly fear, that that communwealth should never be restored, wherein Christ our Saviour wes to be borne and perform the work of redemption: we may justly think, that their fear wes 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 shallbe ruined, yet it shallbe restored, and all nationes 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 micht be for a time. Bot to imagine that the faithful did expect, and the Prophets did speak of no other thing, bot this earthly Monarchy, is too gross, and directly contradicting the Apostles bearing another testimony of them, Hebr. 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 come unto you, etc.  
Pag. eadem. And here we may call to mind our Saviour's words to james and john, whon they request that one micht site on his riched hand, etc. Ans. We may call to mind too his words, Ye know not, what ye ask, Math. 20.22, and the words of the Evangelist, vers. 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 ignoraut and ambitious. Inst. Bot his words following do intimate, that his kingdom is to be held on earth, where only this may be fulfilled: for in heaven it can not be done, unless we will grant, that other men shallbe as highly e xalted, as our Saviour is. Ans. 1. Albeit never one shall site on his riched hand nor his left, yet nothing in these words is for this purpose, seeing he saith not there, that any shall site, bot only, To site on my riched hand— is not mine to give. 2. Mat. 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, than can be on an earthly throne) and he saith unto his disciples, When he shall site on that throne, ye who have followed me in the regeneration, shall site upon 12 thrones: And may not some of these thrones be on his riched hand, and some on his left hand? I inquire not now, what these thrones may be, bot there ye see multitude of thrones in glory, as kings in their State may have thrones for their greatell. Peers. Inst. 2. To site on a throne is to site at the riched of God: which is a prerogative peculiar to the Sun alone, which the chiefest of the angels never enjoyed: for to which of the angels said he at any time, Site on my riched hand? Ans. Christ sitting on a throne sites on the riched hand of God: bot to speak absolutely, To site on a throne in heaven, is not to sire on the riched hand of God, no more than any Prince is advanced to the riched hand of a king, albeit he site on a throne, and inferior to the king and his eldest sone.  
Pag. 51. The Apostles words 2 Tim. 4.1, may not be forgotten, I charge thee before God and the Lord jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom. Why should Christ's appearing and kingdom be joined together; yea why should his kingdom be added as the end of his appearing, unless both were to contemporale? unless his kingdom were to begin at his appearing, and not before it? Ans. The mentioning of 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 hes called us unto glory and virtue 2 Pet. 1.3: howbeit glory be named before virtue, glory is after virtue. Pag. ead. And in my seeming that prophetical image Dan. 2.31, which representeth both the orderly succession and divers condition of all the then following kingdoms of this world, unto the kingdom of Christ (shadowed there unto us by the stone that wes cut out without hands) doth give good licht unto this of Saint Paul: for in what manner these kingdoms have succeeded each other, in lyk 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, towit, that it shall break in pieces and consume all these kingdoms. Ans. In the seeming of many milliones 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, micht satisfy for all that lohg discourse following: nevertheless I add, albeit these four kingdoms did succeed one another, yet the kingdom of Christ did not succeed or wes the last of them, or after them in time: for it is written v. 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 the gold. It shall break the silver and the gold; than it shallbe before the brass and the irone. And of what king can that be understood, but of Christ, who saith Esa. 10.12, I will punish the stout heart of the king of Assyria, and c. 37.29, because thy rage against me— I will put my hook in thy nose, etc. 2. Whereas it is alleged that the 35 verse does fully declare that succession in time and place, certanly the 35 verse is not contrary to the 44 verse, which shows plainly, that this kingdom shallbe 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 nether by succession in time nor by force of arms. Inst. The falling of the stone upon the feet of the image, upon the last and divided kingdoms of the irone empire, does probably imply no less. Ans. The dream implieth nothing contrary to the exposition: and therefore leave probabilities that are contrary to certanties. Inst. 2. If the kingdom of God there spoken of, were to be understood of a kingdom, which should be so set up in the days of these kings— then doubtless it should be represented by some part of the image itself— and not by a thing so different from it and adverse unto it. Ans. 1. Then teach God, how he should revele his will. 2. it is reveled in express words v. 44. 3. ther wes reasoun to express it by a different thing, because the four were of one quality, and this wes of another quality: My kingdom (saith he) is not of this world Joh. 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 road of irone Ps. 149.8, he shall strike them thorough in his wrath, Psal. 110.5, and bind them with chains, and their nobles with fetters of iron Ps. 149.8. Inst. 3. And that noucht else is meaned by the world to come Heb. 2.5, bot the kingdom of our Saviour, it is evident by the authority there alleged out of Ps. 8. Ans. None denieth it. Inst. 4. If there be yet a world, which is yet to be put in subjection unto Christ as man, than it must be a distinct world from that in which as man he shall give up the kingdom to his Father. Ans. The kingdom or the world, whereof the Apostle speaks there, wes 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 of the words preceding v. 3, If we neglect so great salvation: Where he opponeth the evangelical promises unto the typical promises: these was an earthly Canaan, and this is heaven. Christ at the time of writing this epistle wes in possession of it, and the Apostle did then hope for the house not made with hands, eternal in heaven 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. Inst. 5. That which is given up, is already past. Ans. That which shallbe given is not past as yet: nether shall it be given up altogether, but in some manner, as the Millenaries acknowledge, it shallbe at the end of their 1000 years. Inst. 6. It is not where said, that the new jerusalem, the city of eternal glory shallbe subject to Christ as a creature, but that he as a creature shall (after the judgement of the dead) be there subject to the Father. Ans. He as God-man saith Mat. 28. To me is given all power in heaven and on earth. And thus all the consequences for proving the earthly monarchy of the jews are naught.  
Pag. 45. You shall hear it directly and expressly affirmed Luk. 1.31.32.33. jer. 23,5.6. Zach. 6.12.13. Ezek. 34.22.23.24, and c. 37.24.25. Esa. 9.6.7, and c. 52.13.14.15. Mic. 4.6.7. Ps. 72.6.7.8.9.10.11, and 102.13.14.15.16. Now that these prophecies concern the reign of Christ alone, I think no man douteth; and that they are already fulfilled, it can not be proved. Ans. These texts may prove some thing against your fellow Mr. Archer, who thinks, that Christ after he hes put the jews in possession of their Monarchy, shall ascend again into the heavens, & 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. Inst. Nether did Christ at his first coming site on David's throne, nor any other of David's Image— for the sceptre wes departed. Ans. He fits on the riched hand of the throne of Majesty in heaven Heb. 8.1 which wes typified by the throne of David. Inst. 2. Nether were judah and Israel then in the land together. Ans. There is neither jew nor Griek, nether bond nor fire, nether male nor female, but we are all one in Christ jesus: and if ye be Christ's, then aryee Abrahamis seed & heirs according to the promise Gal. 3.28. Inst. 3. Nether wes the temple then destroyed, bot afterwards. Ans. Christ said, destroy this temple, and in thrie days I will raise it up again: Then said the jews, Forty & six years wes this temple in building, and will thou rear it up again in thrie days? but he spoke of the temple of his body, saith the Euang. joh. 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 v. 22. And therefore the things spoken in these Scriptures are accomplished at his first coming not only in heaven bot on earth according to the different portiones 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 [towit, 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 of Olives hes been cloven in the midst thereof toward the east and toward the west [when not only the members of the church, but all the world wes shaken at the powerful preaching of the gospel, (even more gloriously than 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 estimation, and of high esteem before God] and the valley of the mountains hes reached unto Azal [for the preaching of the gospel hes been an excellent stone-mark showing the riched 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 lyk as they did flee from before the earthquake in the days of Vzzia king of judah [towit, they have been astonished at the wonderfulness of God's works] and the Lord hes come; and so forth as it follows in Zach. 14. where he shows the perpetual licht of the glorious gospel v. 6.7, and the continowall flowing of wholesome waters in the kingdom of Christ v. 9.8, and the removing of all impediments for the security of the elects conversion and salvation v. 10.11. 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) bot also to taken the kingdoms of the world unto himself, and hes made them all acknowledge his authority, and hes put down all contrary power and authority (for all nationes have praised Christ, and given laud unto him Rom. 14.9.10.11.) that there is one shepherd and one sheepfold, that the dominiones, 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 hes exponed it) by the faithful Israel Rom. 14.12, howbeit all hes not been possessed at the same period of tyme.  
Pag. 58. This, as I think, is the time of which he spoke these Words, Verily I say unto you, Hereafter shall you see the heavens open, and the angels ascending and descending upon the Sun of man. Ans. That these words shallbe fulfilled or have been fulfilled, it is most certain; and it is als certain, that they shall never be fulfilled in the proper acceptation of the words, seeing the body of Christ is not so tale, as that it shall reach from heaven to earth: for this cause some (as cyril on this place) have exponed unto for upon in this sense, as if the heavens were open, the angels shall 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 wes signified, that Christ is the Mediator making way twixt heaven and earth Col. 1.20: and these expositiones (for the matter) do aggrie with other Scriptures. Inst. 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 continowance here for a greater space of time, than the judgement of the dead requires. Ans. A poor proof: for as it is requisite, that he be on earth, whither that these messengers may descend unto him, so I may say, it is requisite, that he be in heaven whence they may descend on him, and whither they may ascend to him: and so taking the words in that sense, they may be fulfilled, albeit he never were on earth; even as they may be fulfilled when he is on earth and not in heaven: but according to the first exposition he wes on earth, when they were fulfilled, farlesse is his continowance on earth necessary for these words.  
Pag. ead. Although it be said, that Christ shall reign over the house of jacob for ever, and that of his kingdom shallbe no end, yet it is not meaned, that he shall always reign as man, or that the earthly jerusalem, the place of his throne as man, shall always stand. Ans. They will change the signification of the words, when they please, and so far as it makes for their purpose, and no more: but when they shall prove by Scripture, that the earthly jerusalem shallbe the place of Christ's throne, we may aggrie on the exposition of the words for ever, and shallbe no end: and till that be shown, I omit further enquiry of them: but as yet we have seen nether necessary consequence nor evident expression for it, Follows another point, that the restauration of jerusalem and resurrection shall concur.  
Pag. 6. You see that when our Saviour comes to reign over all the earth, he comes not alone, bot brings all the saints with him. Ans. We see nether that he shall come to reign (after that manner) over all the earth; nether that he shall bring all his saints with him, and for this last point he 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 he shall come to judge, he shall bring all the holy angels with him Mat. 25.31, and all nationes shallbe gathered before him, and that he 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; Which words as they do establiso the lideral sense of the first resurrection mentionet Rev. 20, so they make the kingdom of Israel and the 1000 year's reign of the saints to Synchronize and meet together for why shall the samtes come with him, but because they have a share in this kingdom, and are to be his assistentes in it, as he told his Disciples? Ans. The first resurrection of bodies importeth a second resurrection; and so eiher these who 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 he holdeth, and Mr. Archer holdeth the first opinion: but neither of them hes 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 Luk. 20.35, they who shallbe accounted worthy to obtain that world and the resurrection from the dead nether marry nor are given in marriage, nether 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, nether shall obey live an earthly life, which in the best degree is inferior unto the life of the Angels. joh. 6,39 This is the Father's will, that of all that he hes given me, I should lose nothing, but should raise it up at the last day; and v. 44. No man can come unto me, excep the Father who hes 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 1000 years) and the elect shall not be raised till the last day (as these words imply) then there shall not be a first & 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 can not be understood of the bodies, but rather a rising from sin, whereof mention is made Eph. 5.14 and Col. 3.1. He citys also Phil. 3.11 If by any means I micht attain unto the resurrection of the dead. These words name the dead generally, and make nothing for a first and second resurrection: bot v. 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 [POLITTUMA] of the godly be in heaven, than they expect not a Monarchy on earth; and if the bodies shallbe like unto his glorious body, they shall not live an earthly life nor die again. He quoteth, 1 Thess. 3.13 and c. 4.14, etc. but the first hes nothing of a second resurrection, and c. 4.14. saith, We shallbe ever with the Lord, towit, in another manner than now; now by grace, and then in glory. If we shallbe ever with the Lord, than we shall not die again and rise again, unless the Lord die too: which, I think, they will not say. Lastly he citys Ezek. 37,12,13, which words certanly are allegorical, and show the return of the Jews from their captivity, not withstanding the extremity of their misery, and after these words he takes occasion to speak of the spiritual kingdom of the Church, as is said before: but nether first nor last speaks the Prophet of a first and second resurrection at or about the last day. And so in all these testimonies nothing is to this purpose of the concurring of the Jewish Monarchy with the first resurrection. Inst. The elders Rev. 5.10 said in the hearing of Saint john, Thou cast made us unto God kings and priests, and we shall reign ou earth: And on the margin he citys Rom. 4.13 Luk. 19.17,19.  
Ans. That these words Rev. 5.10. signify the honour and privileges of the godly on earth; it is out of doubt: bot the question is, whither john saw these elders in heaven, and whither they shall come from the heaven to the earth again; or whither 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, wes not to Abraham and to his seed through the law, but through the richteousnesse of faith. Certanly albeit the land of Canaan wes promised to Abraham and his seed, yet he (never having possession of that land) and his seed or the faithful are more properly called the heirs of eternal life Tit. 3.7, and heirs of that kingdom, which he hes promised unto them that love him, Jam. 2.5, and heirs of God and joint-heires with Christ Rom. 8.17: which kingdom wes typified by Canaan: and of this promise without doubt speaks Paul there. The words of Luk 19.17.19. are a part of a parable, and we know, that every part of parables is not argumentative. These texts than serve nothing for this Monarchy. On the margin is cited also a testimony of Windelin: bot we regard not the testimony of parties in their own cause, (and far less do we regard the consequences of that testimony, wherewith the nixt page is filled, and with that question of the essential or accidental change of the elements) seeing for one we may bring 5000 testimonies in this purpose.  
Pag. 62. This will appear to a diligent ey out of the controversed place Rev. 20. for besides, that the opposition betwixt the first and the second resurrection, doth impose the same sense on both; besides this (I say) the vision represented not unto Saint john perfect men at the first, that is, men that should be beheaded for the witness of jesus, bot souls only, and that as of men already beheaded: which manifestly shows, that the resurrection after mentioned, did follow their death, and not go before it. Ans. This form of discoursing shows manifestly that the Author is a strange wrangler: for 1. there is no more opposition nor aggriement twixt the first and the second resurrection, than is twixt the first and the second death: but none will say, that the first and second deaths are in alike sort bodily: and therefore there is no necessity to expone the first and second resurrectiones in the same sense. 2. what perfection of wit is it to imagine, that men who shallbe beheaded for the witness of jesus are more perfect than the souls of them that are beheaded? 3. if by these souls he understands the spiritual part of men ere they were made perfect, than he must understand the souls either before they entered into the bodies, or after they entered the bodies before their regeneration: but both these conditiones 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 the beasts mark (as all Interpreters, excep Millenaries expone it) than the first resurrection follows not their death, bot goes before it. Inst. It is said, that they lived and reigned with Christ 1000 years: bot how can it be, that they should reign after their resurrection or begin their resurrection all at once, or continow it but 1000 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 meaned only They were converted; how can they reign so long as 1000 years, seeing the place of their reign must be on earth? Ans. If by their living and resurrection be meaned their constant profession (as is said) and by their reign their prevailing over these heresies, all these mists are soon scattered; towit, they reign 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 1000 years) and so they reign not every one throughout the 1000 years, and so long space have ever some opposed the errors of the beast: and they reigning on earth have been encompassed with war again, as it wes foretold, and Ecclesiastical Histories declare.  
Inst. 2. 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 100 years before their reign, there being no less distance of time betwixt the hour of their calling and Antichrists confusion. Ans. 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 plotes 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, than at the cannones 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 unto that interpretation. Inst. 3. The assumption [he would say, assertion; but it is marked before, the Author is not a Logician] is grounded on Rev. 11.15, which shows that till the time of the sevent trumpet (with the beginning whereof the last vial does concur) the kingdoms of this world do not become the kingdoms of our Lord and of his Christ. Ans. The words are, The kingdoms of the 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; bot this is all that the words import, Now 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 sevent trumpet: and therefore it can not 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 shallbe utterly destroyed, and his kingdom shallbe for ever; for ever and ever, saith John, and therefore not for 1000 years only. ●. That synchronisme of the seven viales with the last trumpet is confuted before. Now if we lay together what is said of the jews reign here, 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 ye remember what is said, that here John speaks of the kingdom of our Lord and his Christ; he speaks not of the kingdom of the Jews on earth: seeing he makes a distinction of two people our Lord and his Christ's, that is, the Father and his Sun, and that kingdom is for ever and ever. Inst. 4. This also is intimated by the binding of Satan 1000 years (with which the reign of the saints contemporates.) Ans. He said before, This chapter is controverted, (to wit, by the Millenaries on the one part, and all Christianes' on the other) and now he saith, This his conceit is intimated in the binding of Satan: which is as if he had said, It is all undouted what he saith, and all is false that all Christianes' say; whereas Christianes' have given better warrants of their exposition, than Millenaries are able to do. Inst. 5. This vision as it is nixt to that of the battle, wherein the beast and the false Prophet are taken, so doubtless it shall not till then receive its accomplishment: for seeing Antichrist is but the Deviles instrument, we can not imagine that his power shall outlast the Deviles liberty, especially if we consider that whil Satan is in hold, there shallbe a general peace over all the world, as the Prophets say expressly, Esaias 2.4. Mich. 4.3. and as it is here employed in that as soon as he is loosed again, presently he shall gather all the rest of the world to fight against the saints: hot their malicious attempt shall find no better success, than that of the beasts, etc.  
Ans. This vision is nixt to 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 Deviles instrument, it may be understood (as Histories do verify) that his power may be in the time of Satan's imprisonment, that is, whil Satan is not permitted to rage and persecute openly, as he did in the days of the heathenish emperomes, in the mean time Antichrist may site 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 hes deceived the greatest part of the world or all the world (excep some few people 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 Bohemianes about the year 1420, in the days of the Emperors 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. And here add, that the fist synchronisme in the second part of Clavis Apocalyptica is false, which saith, The 1000 years of Christ's kingdom, and the last trumpet or space after the slauchter of the beast do contemporate: and the reasounes thereof are wrong: for 1 he saith, do not these words qui non adoraverant bestiam— show, that this kingdom of Christ did succeed unto the kingdom of 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 tyme. Ans. 1. Our former translation is more consonant unto the Griek, 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. Reas. 2. This appears yet more by the song of the elders and beasts sung at the destruction of Babylon c. 19.6. Haleluiah, for the Lord God almighty reigneth, etc. for I doubt but there is one kingdom in both. Ans. When the Bohemianes saw the armies of the pope and the Emperors, turning their backs at the touck of Zisca's drum, had they not just reasoun to sing, Halleluiah: 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. Reas. 3. but most of all clearly in c. 11.15.16, where at the sound of the sevent trumpet, the days of the witnesses and the months of the beast and nationes being outrun, were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of the Lord, etc. This is the consummation of the mystery of God foretold by the Prophets, etc. Ans. 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 the full accomplishment of the prophecies is not on earth. And so this synchronisme being false, all the like synchronismes and all expositiones following upon them must fail with it. But to return unto our author, when he hes said all that he can allege, at least, all his strongest proofs; he will resolve the doubts against his conceits; and me hopelsy, with no better success.  
Pag. 64. Now against this which hes been said touching our Saviour's kingdom, his own words joh. 18.35, may be objected: for there he saith plainly, My kingdom is not of this world. And Mat. 25.31, he saith, When the Son of man shall come in his glory— With which aggrieth that of 2 Pet. 3.7, but the heavens and the earth that are now, etc. and many other places of the like nature. But to these words of our Saviour I answer, They do only distinguish the time and condition of his kingdom from the time and conditione of the kingdoms of this world, at the setting up of whose kingdom there shallbe such an alteration, etc. Ans. 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, Mat. 15.28, Verily I say unto you, ther be some standing here, who shall not taste of death till they have seen the Sun of man come in his kingdom, that is, reigning powerfully by the preaching of the gospel: and Mat. 24.14, this Gospel of the kingdom shallbe preached in all the world for a witness unto all nationes, 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 micht had more pretext of law for condemning him: wherefore he distinguishes the condition of the kingdoms, and not the time of them; so that Caesar micht been Emperor, and Christ a michtly king, both at once. Non eripit mortalia, qui regna dat coelestia.  
Pag. 65. And to all such places that mention only the dissolution of the elements and the last judgement, I answer, that these are but a part of these things, which shallbe done by Christ at his nixt appearing, and that as other Scriptures show, that he must reign on earth, and what shallbe done at the beginning of his reign, so these show only what shallbe left undone till the close of his kingdom, when he shall deliver it up. Ans. This shift will not serve their turn: for the Scriptures teach us, that at Christ's coming shallbe the end, and he shall deliver up his kingdom 1 Cor. 15.23.24. 2. that he shall come in a time when men look not for him, and all shall rise again, both godly and ungodly, and then is the shutting of heaven, as the parable of the ten Virgins teaches, Mat. 25. 3. that where he is, the faithful then shall be with him, joh. 14.3. 4. that the heavens must conteen him till the time of the restitution of all things, which God hes 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 v. 14.19. therefore he shall not return till that tyme. And that is most plain, Psalm. 110.1, Site at my riched hand till I make thy enemies thy footstool: That sitting at Gods riched hand is his reigning, and it is not said, His enemies shallbe subdued and then he shall reign, but, he shall reign till then; so that he reigneth conquering, and he conquereth reigning. 5. that his kingdom is an heavenly kingdom, 2 Timot. 4.12, and the reward of the godly is in heaven, Mat. 5.10.11. as our Saviour spoke of it, and never of an earthly kingdom, unless by way of aversation, Who made me a Judge? saith he, Luk 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 corinth. 5.1.6. Phil. 1.3. 6. that God hes raised up Christ from the dead, and set him at his riched hand in the heavens far 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 hes put all thing under his feet, and gave him to be the head over all things. 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, 7. that when Christ shall deseend 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 shallbe caught up together with them in the clouds, to meet the Lord in the air, and so shallbe ever with the Lord, 1 Thess. 4. Here he is speaking of the same resurrection, whereof he speaks, 1 corinth. 15, as appears by the 52 verse: 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. And that the saints being raised shall not abide on earth to reign with the jews in earthly pleasures, it is manifest, because the Apostles teaches us, 1 corinth. 15.42, they shall rise in incorruption, v. 43. in glory and in power, v. 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 & spiritual bodies can not live a natural life. Nether can the faith of Christianes', that Christ is come already, stand with that imagination of jews & Chiliasts; seeing jacob said, The Sceptre shall not departed from judah till Shiloh come, and unto him shall the gathering of the people bec. This place can not be understood of the departing of the sceptre for a time, as it wes in the captivity of Babylon; which because it wes but for a short time, and the Sceptre wes restored agine, it wes 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 can not be restored unto the Jews. 2 The Apostle saith 1 Thess. 2.6, wrath is come upon the jews to the uttermost. This is not understood of spiritual wrath, seeing as yet the Lord hes 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. likewise the estate of the Church is descrived such, that the godly shallbe mixed which the ungodly even till Christ come, and gather the tares from the wheat to be burned, Mat, 13.39. All these and lyk passages the Millenaries willingly pass over.  
Pag. 66 In my conceit Saint Peter in the very nixt verse does intimate as much: for having before used the word, day, he warneth them not to be ignorant of this one thing, that one day is with the Lord as a thousand years, and 1000 years as one day, as if he had told them, that the day he speaks of wes indeed a 1000 years— And indeed to what purpose had this sudden and serious advertisement been inferred, if the Apostle had not hereby discovered unto them (besides the largest definite and limited acception of the word) such a spiritual relation of 1000 years to one day, as could not belong to any other number? Ans. Whatsoever be your conceit, you may see, that the Apostle hes another purpose there: for v. 4 he telleth of scoffers jeering at the promise of Christ's coming, because all things continow as they were, and so all things seem to have subsisting in themselves: he refutes this imaginatione, and shows that the world both wes made and continoweth by the word of God, who is able to destroy (as sometime he did) and hes appointed a day of judgement and perdition of ungodly men. Here he putteth the day of judgement and perdition of ungodly men, 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 v. 8 he answereth to that opinion of delay, saying, One day is with the Lord as 1000 years: He saith not, One day is 1000 years (as the Millenaries make the commentary shorter than the text) but, is as a 1000 years: and therefore here is no exposition, but comparison, as if he had said, albeit a 1000 years seem a long time to us, and so the world seemeth to have continowed long, yet it is not so with the Lord, to whom all time is short or none. And then he shows the end, why God delayeth that coming, towit, in long-suffering toward men, awaiting 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 micht have named many milliones 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. And nevertheless in the end of that page it is said; This being so, I see not, but that God's foreappointment of 1000 years to the world, for each several day of its first week, micht in all lyklyhood be the ground of this prophetical sense of the word, wherein it wes afterwards delivered by the infallible penmen of the holy write. Ans. The certainty of all the appointmentes of God we acknowledge, and the infallibility of his penmen: but where is it reveled, that God hes appointed 1000 year's continowance to the world for each several day of the first week? On the margin he citeth R. Ketina and Comment. Apoca. par. 2. p. 287, where are some testimonies of the Rabbins to this purpose. Let jews follow jewish fables; to us Christianes' hes God spoken in the last days by his Sun Heb. 1.2, whom he hes bidden us here, certanly with a limitation, to hear none others. Inst. It is said Mat. 24.31, he shall send his Angels with a great sound of a trumpet, and they shall gather together his elect— at which time two shallbe in the field, the one shallbe taken, and the other left— and Luk c. 17.34, recordeth, two men shallbe in one bed— But if our Saviour at his coming presently shall give sentence on all that are not written 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 Assize is to be held chief for condemnation of the ungodly men? Ans. Here is nothing to prove the monarchy of the jews. 2. the two Evangelists speak there of the gathering the elect, and taking them up (als also 1 Cor. 15.23.) yet they speak not exclusively, as if the ungodly shall not be judged nor raised, but they speak of separation, and thereby of taking up the elect into the air and heavens; whereas the wicked shall not be taken up, but left on the earth, and be condemned and sent to hell, Mat. 13.40.41: and it followeth v. 43. than shall the righteous shine forth, etc. The particle than shows that the wicked shallbe cast into the furnace of fire, as soon (if not sooner) as the righteous shall shine in the kingdom of their Father. 3. If the righteous shallbe taken up, and the ungodly left on the earth; that is, the one taken away from the earth, and the wicked left on the earth; then the godly shall not have earthly dominion. 4. if Christ at his coming shall hold that great 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 1000 years? These things can not aggrie. Now such suppositiones being laid, it is no wonder, that many doubts arise thereupon; as whither the good angels be able to gather the reprobates, or whither they shallbe fetched by the wicked angels; and they shallbe left either to perish in the general destruction that shall come upon the enemies of the jews, or eye-witnesses of God's wonders. 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.  
Pag. 67. For that by Christ's judging the quick and the dead mentioned, 2 Timoth. 4.1, can not be meant the last and complete, bot rather a former and inchoate judgement, it appears out of Revel. 20. where it is shown that the saints enemy shallbe all slain before the last resurrection. And we can not say, that these who are to be left, shallbe 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 shallbe alive at the time of that general distress, which shall light on the world at his entrance into that kingdom, as the gathering of the elect, who are to reign with him, doth declare. Ans. Here (as before) are strange imaginationes; 1. that text 2 Timoth. 4.1, can not be meant of the last, bot a former judgement. Who ever said before, that Christ shall yet appear twice to judge the quick and the dead? For suppone, that only the godly shallbe raised at Christ's coming, yet they will not say, that he will judge them, seeing they say, that they shall not stand at the bar. 2. The judging of the quick and the dead shallbe 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 more of that fancy concerning these that shallbe left, and the destruction at the entrance of that kingdom: but mark that Gog and Magog is to be destroyed at the end of our 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, Revel. 16.14, as Napeir proveth Prop. 32. and Mr. Maton proveth in his treatise of Gog and Magog, pag. 49 95. and I have showed before, that the sixth vial mentioned, Revelat. 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 shallbe before the Monarchy of the Jews, as all the Millenaries hold: and therefore in this point M. Maton is contrary to himself, and to Clavis Apocalyp. alsweel as unto Christi●…es who deny that Monarchy of the Jews. Whereby it immanifest, that what he speaks here without reasoun must 〈◊〉 wrong, and amended by these reasounes which he hath lo. cit. and consequently that great battle shallbe fought not after, but before the Jews shall reign, if ever they shall reign in that manner.  
Pag. 68 This conjecture Esaie c. 27.12.13. does confirm sufficiently: for the great sound of the trumpet before spoken of in Saint Math. as a warning for the gathering together of the elect, is there 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, etc. Ans. If this be a conjecture, how is it sufficiently confirmed by the Prophet? or if it be sufficiently confirmed, why is it called a conjecture? A conjecture it is, and hes no warrant from the Prophet: for the Prophet and the Evangelist are not speaking of the same purpose: the Prophet is speaking particularly of the jews deliverance out of Assyria and Egypt, and of the trumpet that did sound at the proclamation of Cyrus for their return, which wes passed before the days of the Evangelist. And nevertheless our Author concludeth triumphantly, saying, and thus being thoroughly satisfied by this cloud of witnesses, the double jury of Prophets and Apostles, etc. Ans. If you be thoroughly 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. 4.17. 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 ac commendable, yes, if wrong premises be powerful to persuade. Nevertheless hear all.  
Pag. 69. 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 may partake of the root and fatness of their olive tree. Ans. Whither 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 earth; or to abide in that glory of heaven for ever and ever? certanly the gift of the greater and interrupted glory deserveth the greater praise, and whil 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? Use 2. to beware of unbelieff: which wes 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 etc. Ans. It is greater unbelieff to despise the reveled truth of God, than to despise the fancies of men, as this monarchy is proved to be. Use 3. not to contemn or revile the jews; a fault too common in the Christian world, etc. Ans. Whither serveth more for to move us to love the jews, to know that the jews and gentiles are one in Christ, whensoever they shalt e converted; or to think, that the Jews shall not be converted, till Christ come again, and then they shallbe Lords over the gentiles 1000 years? The former doctrine presently throweth down the partition-wall, and this opinion still holdeth it up, at least for 1000 years. Use 4. and lastly, earnestly to beseech God, that he would speedily put into execution the means, which he hes appointed for their conversion, etc. Ans. Whither 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 can not. 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 1000 years, and they set their affectiones on the things on earth. Yea and it gives encouragement unto the wicked, that they shall not be judged, nor their bodies tormented these 1000 years to come yet; and on the other side the fear of imminent judgement and punishment is a more powerful motive to depart from iniquity. For which cause the Lord would not give unto men the knowledge of that time, but will have us to be 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 confirming them whom he hes 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 charge our vile bodies, that they may be tike unto thy glorious body according to thy working, whereby thou art able even to subdue all things unto Thyself.   

Texts of Scripture cleared.  

Act. 1,6. p. 2.  
Luk 21,28, p. 4.  
Mich. 5.1.23. pag. 5.  
Amo. 9,8,9,10,11. p. 7 and 28.  
Ps. 46,45 & 48,1,2 & 87,1.23. p. 8  
Gen. 13.16 & 15,5. pa. 9  
Zeph. 3,13 pa. 10.  
joel 2,28,31 & 3,14. pa. 11 etc. 2,3. pa. 13.  
Esa. 11,11,12-p. 17 v. 6 & 9 p. 34 etc. 66,8. p. 29 etc. 35,10. p. 36 etc. 14.2. p. 39 etc. 27,13. p. 68  
Ezek. 37,19,21. pa. 19  
Hos. 1,10,11. p. 20 and c. 3.4. pag. 22.  
Jer. 33,12,13. p. 26.  
Act. 15,14, pag. 26.  
Rom. 11,32. pag. 30.  
Zech. 12,10. p. 32 etc. 14,4. p. 51.  
Rev. 3,21. p. 39 & 40.  
Heb. 2,8, p. 39 & v. 5 p. 50.  
1 Cor. 15,22. pag. 42.  
Dan. 2,31,35. p. 49.  
joh. 1,51 p. 52 etc. 18,36. p. 61.  
Gen. 49,10. pag. 63.  
2 Pet. 3,8, pag. 64.    

Good Reader Excuse the escapes in printing: the Printer understands not this language: and if thou willest, correct these.  
Pag. 2. lin. 17, after quere add, Act. 1.6, lin. 23. read, sertiones pa. 4. l. 8. r. paraphrase. pa. 5. li. 3. r. als. l. 6. r. miraculous, pa. 5 li. 24. for 13 read 1,3. pa. 10, unto li. 2. add, nether of the church in heaven only, p. 11, li. 30, after and for 2 read 3. p. 14, l. 6, read mentioned, p. 17. l. 3, after saints add, shallbe. pa. 21, li. 12, read elswher. pa. 34, li 29, read roots. p. 35, li. ult. read forward. p. 38, li. 4, for 13 read 2 p. 39 l. 22. read differred. p. 40, l. 1, after is add not. p. 4, l. 10, read reasoun. l. 22, for if read, it. p. 51, l. 3, for 45, read 54. p. 54, l. 1, for 6, read 60. pag. 61, li. 19, for me hopelsy, read I hope. pag. 62, li. 11, read michty.