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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Pag. 50. Of this kingdome also speakes Sa. Peter Act. 3.19.20.21. Wher if by the time of refreshing and restitution of all thing, nought els be meaned, bot the Iewes inhabiting again of their own land, and the bringing of all other nationes into subjection to them; then it is evident that Christs coming at this time, shalbe to accomplish this thing to Israel, and consequently to receive his appointed kingdome: bot that these wordes can have no other meaning, a small acquaintance with the Prophetes will informe yow: who as they speak of nothing more, so they have nothing which can be applied to our Saviours second coming, as a confortable effect so generally foreshewne, but this. Ans. I am sure, No man can imagine, that these wordes in themselves im­porte, that our Saviour shall reigne among the Iewes as an earth­ly monarch: which is the pointe pag. 45, and therfor this, if by the time, &c. is as if one wold say, If I be a king, I am a king. 2. that the Prophetes have another meaning, may be seen by all the Interpreters, and partly by that is sayd here. 3. it is a won­der, if any Iew will say, that the Prophetes speak of nothing more: for if his meaning be, They speak not more of any other thing, it is question able seing ther is much spoken of Gods preceptes: Bot if he doe meane (as it seemes) that they speak not of any other thing that can be applied unto our Saviours coming, I will cite one Prophet for all Daniel 12.1.2; wher [Page 47] 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 lyfe, and of others (at the same time) unto shame and everlasting contempt. And is not this a more confortable effect forshewn generally unto everie one, that shalbe found written in the book? Now the cause, why the Prophetes write so much of Ierusalem and that king­dome to be restored, wes, that the godly hearing of the de­struction of that kingdome, did greatly fear, that that com­munwealth should never be restored, wherin Christ our Sa­viour wes to be borne and performe the work of redemption: we may justly think, that their fear wes not so much the wante of bodily libertie, as the not coming of our Saviour: and therfor the Prophetes insist much upon that pointe for the con­fort of the godly, that howsoever that kingdome shalbe ruined, yet it shalbe restored, and all nationes shall by the preaching of Jewes come into the obedience of Christ, and so receive lawes from the Jewes, as being captives unto them, whose captives they micht be for a time. Bot to imagine that the faithfull did expect, and the Prophetes did speak of no other thing, bot this earthly Monarchie, is too grosse, and directly contradicting the Apostles bearing another testimonie of them, Hebr. 11.16, they desire a better countrey, that is, heaven: and 1 Pet. 1.9.10, receiving the end of your faith, even the salvation of your soules, of which salvation the Prophetes have enquired and searched diligently, who prophecied of the grace that should come unto yow, &c.

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

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

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

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

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

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

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

Pag. 62. This will appear to a diligent ey out of the controversed place Rev. 20. for besides, that the opposition betwixt the first and the second resurrection, doeth impose the same sense on both; besides this (I say) the vision represented not unto Saint Iohn perfect men at the first, that is, men that should be beheaded for the witnesse of Iesus, bot soules only, and that as of men alreadie beheaded: which manifestly shewes, that the resurrection after mentioned, did follow their death, and not goe before it. Ans. This forme of discoursing shewes manifestly that the Authour is a strange wrangler: for 1. ther is no more [Page 57] 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 deathes ar in alyke sort bodily: and therfor ther is no necessitie to expone the first and second resurrectiones in the same sense. 2. what perfection of witt is it to imagine, that men who shalbe beheaded for the witnesse of Iesus ar more perfyte than the soules of them that ar beheaded? 3. if by these soules he understandes the spiritual part of men ere they wer made perfyte, then he must understand the soules ether before they entred into the bodies, or after they entred the bo­dies before their regeneration: but both these conditiones ar before the first resurrection. 4. if the first resurrection be their forsaking of Antichristian erroures or (as it is sayd there) their not worshipping the beast, and their not receiving the beasts marke (as all Interpretors, excep Millenaries expone it) then the first resurrection followes not their death, bot goes before it. Inst. It is sayd, that they lived and reigned with Christ 1000 yeers: bot how can it be, that they should reigne after their resurrection or begin their resurrection all at once, or continow it but 1000 yeers (which thin­ges these wordes imply) if by their resurrection should be understood their regeneration, and by their reigne their being in heaven; or if by the word, they lived, should be meaned only They wer converted; how can they reigne so long as 1000 yeers, seing the place of their reigne must be on earth? Ans. If by their living and resurrection be meaned their constant profession (as is sayd) and by their reigne their prevailing over these heresies, all these mistes ar soon scattered; towit, they reigne before their death and not after their resur­rection; they began their reigne not all at once, but in their se­verall ages (even as the Millenaries doe imagine, that the saintes in that conceited monarchie shall not live all at once, but in their several ages die again, and succeed one age to another for the space of 1000 yeers) and so they reigne not everie one throgh­out the 1000 yeers, and so long space have ever some opposed the erroures of the beast: and they reigning on earth have been encompast with warre again, as it wes foretold, and Ecclesiasti­cal Histories declare.

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

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

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

Pag. 65. And to all such places that mention only the dissolution of the elementes and the last judgement, I answer, that these ar but a parte of these thinges, which shalbe done by Christ at his nixt appea­ring, and that as other Scriptures shew, that he must reigne on earth, and what shalbe done at the beginning of his reigne, so these shew only what shalbe left undone till the close of his kingdome, when he shall deliver it up. Ans. This shift will not serve their turne: for the Scriptures teach us, that at Christs coming shalbe the end, and he shall deliver up his kingdome 1 Cor. 15.23.24. 2. that he shall come in a time when men look not for him, and all shall rise again, both godly and ungodly, and then is the shutting of heaven, as the parable of the ten Virgines teaches, Mat. 25. 3. that wher he is, the faithfull then shall be with him, Ioh. 14.3. 4. that the heavens must conteen him till the time of the resti­tution of all thinges, which God hes spoken by the mouth of all his Prophets since the world began: But the Prophetes have foretold the last judgement, and that he shall convince all the ungodly, Jude v. 14.19. therfor he shall not returne till that tyme. And that is most plaine, Psalm. 110.1, Site at my richt hand till I make thy enemies thy footstoole: That sitting at Gods richt hand is his reigning, and it is not sayd, His enemies shalbe subdued and then he shall reigne, but, he shall reigne till then; so that he reigneth conquering, and he conquereth reigning. 5. that his kingdom is an heavenly kingdome, 2 Ti­mot. [Page 63] 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, unlesse by way of aversation, Who made me a Judge? sayth he, Luk 12.14. and the godly have prayed and wished to be with him in the heavens, and never prayed to reigne in his earthly kingdome, 2 Corint. 5.1.6. Phil. 1.3. 6. that God hes raised up Christ from the dead, and set him at his richt hand in the heavens far above all principalitie and power and everie name that is named not only in this world, but also in that which is to come, and hes put all thing under his feet, and gave him to be the head over all thinges. Whence it is manifest, that seing our Saviour governeth his Church, and all spirites ar subject to him (which autoritie is given unto him, and so as God-man;) his kingdome is not to begin as yet, 7. that when Christ shall de­seend from heaven with a shoute and voice of the Archangel, with the trumpet of God, the dead in Christ shall rise first, and they who ar alive and remaine shalbe caught up together with them in the cloudes, to meet the Lord in the aire, and so shalbe ever with the Lord, 1 Thess. 4. Here he is speaking of the same resurrection, wherof he speakes, 1 Corint. 15, as appeares by the 52 verse: and here he shewes the rising of the dead and change of the living to be together, and that they both together shall meet the Lord, and be ever with him. And that the saintes being raised shall not abide on earth to reigne with the Iewes in earthly pleasures, it is manifest, because the Apostles teaches us, 1 Co­rint. 15.42, they shall rise in incorruption, v. 43. in glorie and in power, v. 44, in spiritual bodies: and when Christ shall appear, we shall appeare with him in glorie, Col. 3.4. but it is certaine, that incorruptible, glorious, powerfull & spiritual bodies can not live a natural lyf. Nether can the faith of Christianes, that Christ is come alreadie, stand with that imagination of Iewes & Chilia­stes; seing Iacob sayd, The Scepter shal not depart from Iudah till Shiloh come, and unto him shall the gathering of the people bec. This place can not be understood of the departing of the scepter for a time, as it wes in the captivitie of Babylon; which because it wes but for a short tyme, and the Scepter wes restored agine, [Page 64] it wes not thought to be the accōplishment of the prophecie: but nou seing the scepter is departed, and the nations have been ga­thered unto Christ, who should dout of the accomplishment therof? and so that scepter can not be restored unto the Jewes. 2 The Apostle sayth 1 Thess. 2.6, wrath is come upon the Ie­wes to the uttermost. This is not understood of spiritual wrath, seing as yet the Lord hes mercie upon them, as the Apostle wit­nesseth Rom. 11.5.28: and therfor it must be understood of temporal wrath: and consequently a temporal kingdome shall not be restored unto them. Lykwyse the estate of the Church is descrived such, that the godly shalbe mixed which the ungodly even till Christ come, and gather the tares from the wheat to be burned, Mat, 13.39. All these and lyk passages the Millenaries willingly passe over.

Pag. 66 In my conceit Saint Peter in the verie nixt verse does inti­mate as much: for having before used the word, day, he warneth them not to be ignorant of this one thing, that one day is with the Lord as a thousand yeers, and 1000 yeers as one day, as if he had told them, that the day he speakes of wes indeed a 1000 yeers—And indeed to what purpose had this sudden and serious advertisement been inferred, if the Apostle had not heerby discovered unto them (besids the largest definite and limited acception of the word) such a spiritual relation of 1000 yeers to one day, as could not belong to any other number? Ans. Whatsoever be your conceit, you may see, that the Apostle hes another pur­pose there: for v. 4 he telleth of scoffers jeering at the promise of Christs coming, because all thinges continow as they wer, and so all thinges seem to have subsisting in themselves: he re­futes this imaginatione, and shewes that the world both wes made and continoweth by the word of God, who is able to de­stroy (as somtyme he did) and hes appointed a day of judgement and perdition of ungodly men. Here he putteth the day of jud­gement and perdition of ungodly men, fot that the scoffers say, Wher is the promise of his coming? so that at his coming he will judge and punish the ungodly: which is contrarie to the opinion of the Millenaries, Then v. 8 he answereth to that opinion of delay, saying, One day is with the Lord as 1000 yeers: [Page 65] He sayth not, One day is 1000 yeers (as the Millenaries make the commentarie shorter than the text) but, is as a 1000 yeers: and therfor here is no exposition, but comparison, as if he had sayd, albeit a 1000 yeers seem a long tyme to us, and so the world seemeth to have continowed long, yet it is not so with the Lord, to whom all time is short or none. And then he shewes the end, why God delayeth that coming, towit, in longsuffering toward men, awaiting the repentance of the last of them. Wherby yow see another meaning and another purpose, even contrarie to that conceit of the Millenaries. The Apostle micht have named many milliones of yeers as one day in respect of Gods eternitie: but according to the usual custome of speach he nameth a round great number for any number. And nevertheles in the end of that page it is sayd; This being so, I see not, but that Gods foreap­pointment of 1000 yeers to the world, for each several day of its first week, micht in all lyklyhood be the ground of this prophetical sense of the word, wherin it wes afterwards delivered by the infallible penmen of the holy write. Ans. The certantie of all the appointmentes of God we acknowledge, and the infallibilitie of his penmen: but wher is it reveled, that God hes appointed 1000 yeers conti­nowance to the world for each several day of the first week? On the margine he citeth R. Ketina and Comment. Apoca. par. 2. p. 287, wher ar some testimonies of the Rabbines to this pur­pose. Let Iewes follow Iewish fables; to us Christianes hes God spoken in the last dayes by his Sone Heb. 1.2, whom he hes bid­den us here, certanly with a limitation, to hear none others. Inst. It is sayd Mat. 24.31, he shall send his Angels with a great sound of a trumpet, and they shall gather together his elect—at which tyme two shalbe in the field, the one shalbe taken, and the other left—and Luk c. 17.34, recordeth, two men shalbe in one bed—But if our Saviour at his coming presently shall give sentence on all that ar not written in the book of life; if he shall make no stay on earth, before he undertake this businesse, then why shall the elect only be gathered toge­ther, and the rest left behind, seing that great Assise is to be held chiefly for condemnation of the ungodly men? Ans. Here is nothing to prove the monarchie of the Iewes. 2. the two Euangelistes speak there [Page 66] 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 therby of taking up the elect into the aire and heavens; wheras the wicked shall not be taken up, but left on the earth, and be con­demned and sent to hell, Mat. 13.40.41: and it followeth v. 43. then shall the richteous shine furth, &c. The particle then shewes that the wicked shalbe cast into the furnace of fyre, as soone (if not sooner) as the richteous shall shine in the kingdome of their Father. 3. If the richteous shalbe taken up, and the ungodly left on the earth; that is, the one taken away from the earth, and the wicked left on the earth; then the godly shall not have earthly dominion. 4. if Christ at his coming shall hold that great assise chiefly for condemnation of the wicked; how then shall the godly be quickned, and the wicked be left in their graves after them for the space of 1000 yeers? These thinges can not aggrie. Now such suppositiones being layd, it is no wonder, that many doutes arise therupon; as whither the good angels be able to gather the reprobates, or whither they shalbe fetched by the wicked angels; and they shalbe left either to perish in the general destruction that shall come upon the enemies of the Iewes, or ey-witnesses of Gods wonders. What can either good or evill angels doe without the Lords authori­tie? and what can they not doe, when he willeth? but certainly the wicked shal both be witnesses of Gods wonders, and lyk­wyse perish in that general destruction; that cause of their con­demnation is touched before.

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

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

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