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ISRAELS REDEMPTION Redeemed. OR, The Jewes generall and miraculous converſion to the faith of the Goſpel: and returne into their owne Land: And our Saviours perſonall Reigne on Earth, cleerly proved out of many plaine Prophecies of the Old and New Teſtaments. And the chiefe Arguments that can be alledged againſt theſe Truths, fully anſwered: Of purpoſe to ſatisfie all gainſayers; and in parti­cular Mr. Alexander Petrie, Miniſter of the Scot­tiſh Church in Roterdam.

By ROBERT MATON, the Author of Iſrael's Redemption.

Divided into two Parts, whereof the firſt concernes the Jewes Reſtauration into a viſible Kingdome in Judea: And the ſecond, our Saviours viſible Reigne over them, and all other Nations at his next appearing.

Whereunto are annexed the Authors Reaſons, for the literall and proper ſenſe of the plagues contain'd under the Trumpets and Vialls.

To the Law, and to the Teſtimony: if they ſpeake not according to this word, it is becauſe there is no light in them,

Iſaiah 8. v. 20.

LONDON, Printed by Matthew Simmons, and are to be ſold by George VVhittington at the blew Anchor neere the Royall-Exchange. 1646.

ISAIAH 49. v. 13. &c.

SIng, O Heaven, and be joyfull, O earth, and breake forth into ſinging, O mountaines: for God hath comforted his people, and will have mercy upon his afflicted.

But Sion ſaid, The Lord hath forſaken mee, and my Lord hath forgotten me.

Can a woman forget her ſucking child, that ſhe ſhould not have compaſſion on the Sonne of her wombe? yea they may forget, yet will not I for­get thee.

Behold, I have graven thee upon the palmes of my hands; thy walls are continually before me.

Thy children ſhall make haſte, thy deſtroyers and they that made thee waſte, ſhall goe forth of thee.

Lift up thine eyes round about, and behold: all theſe gather themſelves together and come to thee: as I live ſaith the Lord, thou ſhalt ſurely cloth thee with them all, as with an ornament, and bind them on thee sa a Bride doth.

For thy waſte and thy deſolate places, and the Land of thy deſtruction ſhall even now be too narrow by reaſon of the Inhabitants, and they that ſwallowed thee up ſhall be farre away.

The children which thou ſhalt have after thou haſt loſt the other, ſhall ſay againe in thine eares, The place is too ſtraight for mee: give place to me that I may dwell.

Then ſhalt thou ſay in thine heart, Who hath be­gotten me theſe, ſeeing I have loſt my children, and am deſolate, a captive, and removing to and fro? and who hath brought up theſe? Behold, I was left alone, theſe where had they been? &c.

ROM. 11. VER. 28. &c.

As concerning the Goſpel, they are enemies for your ſake: but as touching the election, they are be­loved for the Fathers ſake. For the gifts and calling of God are without repentance.

For as ye in times paſt have not believed God, yet have now obtained mercy through their unbeliefe:

Even ſo have theſe alſo now not believed, that through your mercy they alſo may obtaine mercy.

For God hath concluded them all in unbeliefe, that he might have mercy upon all.


Courteous Reader,

THere are two main obſtacles which de­barre men from the apprehenſion of Gods word: the one, a ſtrange lan­guage; the other, a ſtrange interpreta­tion. The firſt is proper to Papiſts; the other is common to Proteſtants and Papiſts: and is indeed the more dange­rous, ſeeing an unknowne tongue doth onely hide the truth from the unlearned, and ſo may ſomewhat eaſily be avoy­ded: but a falſe interpretation doth equally deprive both the wiſe and the ſimple of it: and ſo cauſeth the blind to leade the blinde. For whatſoever text of Scripture is ex­pounded any otherwiſe then God meant by it, it is accor­ding to its interpretation, the word of man, and not of God, and conſequently in adhering to ſuch interpretati­ons, we believe not what God ſaith, but what man doth make him ſay. Now of Scriptures that are miſunderſtood, ſome are ſo difficult, that it is not poſsible to give a peremptory interpretation of them, of which ſort are ſome paſſages in Daniel, in the Revelation, and here and there in other parts of the Scripture) and in theſe we ſhould either con­feſſe our ignorance, or deliver our thoughts as evidences on­ly of our deſire to attaine to the perfect knowledge of Gods word. Others againe are ſo plaine, that every common and ordinary underſtanding, if left to it ſelfe, cannot chooſe but take them in their true ſenſe; and not in that which is thruſt upon them by a falſe gloſſe. And of theſe ſome have been a long time controverted; and others have as long paſt unſuſpected, amongſt which are the many Prophecies which God hath reveal'd touching the future reſtauration of the Jewes, and the perſonall reigne of our Lord Jeſus Chriſt on earth. And ſurely whatſoever was the ground of the miſinterpretation of theſe Prophecies at the firſt, (whe­ther an hatred of the Jewes, whom alone in their proper ſenſe they doe concerne, or ſome ſiniſter and ſelfe-reſpects) whatſoever, I ſay, was the ground of it at the firſt, the con­tinuance of it hath been occaſioned by the inconſiderancie of the ungrounded application of the words [Jew and Iſ­raelite] indifferently to the Jewes and Gentiles: and of the words [Iſrael, Sion, and Jeruſalem] to the Church of the Gentiles, when as there is not one text in all the Scripture, wherein a Gentile is cal'd a Jew, or an Iſraelite; or wherein the Church of the Gentiles is cal'd, Iſrael, Sion, or Jeruſalem. Thoſe texts, Rom. 2. ver. 28. and 29. and chap. 9. ver. 6. and 7. are both by Piſcator and Pareus underſtood of the Jewes only. And theſe words Gal. 6. ver. 16. [upon the Iſrael of God] are both by the ordinary and interlineary gloſſes underſtood likewiſe of the Jewes onely: ſo that it is, as if the Apo­ſtle had ſaid, And as many as walke according to this rule, peace be on thoſe Gentiles and mercy, and peace and mercy on thoſe Jewes. And ſurely if that text be not thus diſtinctly underſtood of the faithfull Jewes and Gentiles; there will either be a tautologie in the words: or elſe the laſt words muſt be underſtood of the Iſrael in blindneſſe, to whom the Apoſtle doth here alſo wiſh mercy, according to that which he ſaith of them, Rom. 10. ver. 1. That his hearts deſire and prayer to God for Iſrael was, that they might be ſaved. And that the Tribes of the children of Iſrael, Rev. 7. ver. 4. are proper­ly to be underſtood, Ribera and others acknowledge, and Pa­reus though he enclines to an allegorical interpretation of them in his commentaries on the Revelation, yet in his explication of the 18. doubt of the 11. chap. to the Rom. he thus reſolutely determines againſt it. Quod Oraculum ad literam de converſione Judaeorum planè intelli­gendum videtur, quoniam Iſraelitae ſignati in fron­tibus, ibi diſertè diſcernuntúa (ſignatis) gentibus, populis, & linguis reliquis, ver. 9. Which Prophecie, ſaith he, doth plainely ſeeme to be underſtood of the conver­ſion of the Jewes according to the letter: becauſe the ſealed Iewes, are expreſſely diſtinguiſht from the (ſealed) Na­tions, people, and tongues, ver. 9. To which we may adde, and becauſe the ſealing of theſe Jewes all at once, before the execution of the enſuing plagues, doth imply that they ſhould be all living when the plagues begin, and while the plagues continue, as we find them at the ſounding of the ſift Trumpet, chap. 9. ver. 4. And becauſe alſo the plagues are not ordinary plagues, but extraordinary: not ſuch plagues in which the ſealed perſons are to be any way ſha­rers with the unſealed; but ſuch plagues as were brought on Pharaoh and his people, when Iſrael was wholly exemp­ted from them. Moreover St. Paul, Gal. 4. ver. 25. &c. is ſo farre from making Jeruſalem that was then (Je­ruſalem in her legall and Moſaicall eſtate) a type of Heaven, or of the Chriſtian Church; that he plainely af­firmes ſhe was an enemy to the children of promiſe, the children of Jeruſalem which is above, ver. 26. that is, of Ieruſalem which is to be reſtor'd from above: for ſee­ing Interpreters acknowledge, that this free Ieruſalem, is not to be underſtood of a Ieruſalem which is locally in Heaven; but of a Ieruſalem on earth: cal'd Ieruſa­lem which is above, in reſpect of its originall and ſpiri­tuall endowments from thence, as Pareus obſerves: ſeeing I ſay, they acknowledge thus much, they might, in my con­ceit, have ſeene as well, that it could not be underſtood of the Church of the Gentiles, the Chriſtian Church that now is. Firſt, becauſe this could not be cal'd Jeruſalem, un­leſſe Jeruſalem had been a type of it; which the Apoſtle denies. Secondly, becauſe the Apoſtle, ver. 25. diſtingui­ſheth [Jeruſalem in bondage] as well in time, as in con­dition, from the [free Ieruſalem] calling her [Ieru­ſalem that now is,] which argueth that the [free Jeru­ſalem] was not then; and conſequently could not be meant of the Chriſtian Church then alſo in being. And thirdly, the Prophecie which he alledgeth, ver. 27. out of Iſaiah chap. 54. ver. 1. **Iſa 49. ver. 13, 14, 15, 16. &c.Rejoyce thou barren that beareſt not, &c. doth infallibly declare, that he meant by the [free Ieruſalem,] which is the mother of us all, the Ieru­ſalem, which ſhall be rebuilt and inhabited by Chriſt him­ſelfe at his comming from Heaven with all the Saints. For firſt, this barren and deſolate Jeruſalem, is oppos'd to the Gentile Nations, ver. 3. who are not ſaid to be her ſeed, or naturall people: but to be inherited by her ſeed, that is, to be held tributaries by the Jewes, as other Prophe­cies doe abundantly teſtifie. And ſecondly, this barren Jeruſalem, ver. 6, 7. is called, a wife of youth, when ſhe was refuſed: and ſaid to be forſaken, but for a mo­ment in reſpect of the everlaſting and immovable kind­neſſe with which ſhe ſhall be received, which cannot poſ­ſibly be meant of the Gentiles, to whom the Lord was not married, and whom he tooke not for his people, till this wife of youth was refuſed and forſaken. And becauſe ſhe was to be a long time barren and deſolate after her deſtru­ction by the Romans, therefore the Apoſtle, Heb. 13. ver. 14. ſaith of her, For here wee have no continu­ing City, but wee looke for one to come, which Ci­ty to come, is the City the Prophet here ſpeakes of, as re­married, and more fruitfull after her barren and deſolate eſtate, then before: and which the Apoſtle calls, [Jeru­ſalem which is above] and the [free Jeruſalem,] and of which alſo he ſaith, Heb. 12. ver. 22. But ye are come unto Mount-Sion, and unto the**Pſal. 46. v. 4. Pſal. 48. v. 1.2. Pſal. 87. v. 3. Iſa. 60. v. 14. Ezek. 48. v. 35. City of the living God, the heavenly Jeruſalem, and to an innume­rable company**Mat. 16. ver. 27. 2 Theſſ. 1. v. 7. Joh. 1v. 51. of Angels, to the**Eph. 1. v. 10, 11.13, 14. Rev. 10. v. 7. Joh. 10. v. 16. generall Aſ­ſembly and Church of the firſt-borne, which are written in Heaven, &c. which doubtleſſe may well be ap­plyed to the Church triumphant on earth under Chriſt her Head, with whom the Angels ſhall come, and on whom they ſhall viſibly attend at his next appearing: but not to the Church now militant on earth, as Piſcator and Pa­reus apply this alſo. And this may ſerve as a [Lydius lapis,] as a touch-ſtone to ſhew how unadviſedly the words [Jew, Iſrael, Sion, and Jeruſalem] are figuratively expounded, of the faithfull in generall. And indeed ſeeing the Iewes before the incarnation of Chriſt, did never call the Converts of the Gentiles, Iewes, but al­wayes Proſelytes: it is not likely, that the Apoſtles would then begin to call them Iewes; when the believing Iewes themſelves were (in reſpect of their Faith) to be called Chriſtians, and not Iewes. Neither is it likely, that the words [Iſrael, Iudah, Sion, Jeruſalem, &c.] ſhould have been ſo often us'd in the Prophets, without a­ny intimation of a figurative ſenſe, yea with ſuch evi­dent circumſtances and contents ſhewing the contrary, if they had been myſtically intended: this alſo I ſay, is no­thing likely, ſeeing in the Revelation the myſticall ſenſe of Sodom and Egypt, but once ſpoken of; and of Baby­lon, but ſeldome mentioned, is plainely intimated unto us in the 11. and 17. chap. And for my owne part I am perſwaded, that the myſticall interpretation of the plaine Prophecies which concerne the Iewes future reſtaurati­on in their owne Land, and our Saviours and the Saints viſible reigne over them and all other Nations hath been the occaſion of the various and unſatisfactory inter­pretations of moſt part of the Revelation, and of ſome part of Daniels viſions: and that Divines will neither concurre in Judgement, nor come neare the truth in much of theſe obſcure Prophecies, till they agree upon the proper expoſition of the foreſaid plaine Prophecies; as Mr. Mede that renowned Author calls them, in the 293. and 294. pages of his Comment, on the Apocalyps, where he commends this to the conſideration of them that are lear­ned, and able to judge of the myſteries of Divinity, to wit, Whether it be not the beſt and eaſieſt way of dealing with the Iewes; not to wreſt the moſt cleare Prophecies touching the affaires of Chriſts ſecond and glorious comming, to his firſt: but to perſwade them, that they are to expect no other Meſſias, to ac­compliſh all thoſe things, then that Ieſus of Naza­reth, whom their fore-fathers crucifyed For while we thus wreſt thoſe moſt cleare Prophecies, ſaith he, the Iewes deride us, and are the more hardned in their unbeliefe. And doubtleſſe this, and the Idolatry of Papiſts are the principal motives, which keep us at ſuch a diſtance in affection, that the ordinary meanes of ſalvati­on, the preaching of the Goſpel, is neither exerciſed by us amongſt them, nor ſought unto by them amongſt us. But yet theſe ſtumbling blocks ſhall neither hinder, nor delay the ex­traordinary meanes of their ſalvation, at their generall converſion. For the**Iſa. 32. ver. 13, 14, 15. time is ſet, in which the Spirit ſhall be poured on them from on high: and in which their ſo plentifully and ſo plainely foretold deliverance ſhall be ful­ly accompliſhed at the appearing of our Lord Jeſus Chriſt. And therefore, beloved Reader, ſeeing thou knoweſt theſe things before, beware that thou be not ſtill led away with the errour of an unwarrantable (and indeed pernicious) intepretation, by reaſon whereof the way of truth is evill ſpoken of; but grow in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt, to whom be glory both now and for ever. Amen. Farewell.

Thine in the ſervice of the Lord, ROBERT MATON:


Preface.FIrſt, Some Prophecies ſpeake plainly of Chriſt, and cannot be underſtood of another; Eſa. 9.6. Un­to us a child is borne, unto us a ſonne is gi­ven, his name ſhall be called Wonderfull, &c. Some are typicall, or delivered with covers of things ſignifying Chriſt, his offices and benefits. And of theſe ſome are ſpoken of the type, or thing ſignifying, and can be underſtood onely of the thing ſignified; and ſome are true both of the type and of Chriſt, either in the ſame, or in a different manner, that is, ſome are true of both in a proper ſenſe; ſome are true of both in a tropicall or figurative ſenſe; and ſome are true of the one properly, and of the other figuratively. All theſe ſorts are manifeſt in ſundry Prophecies: here I touch one for all, 2. Sam. 7.12. When thy dayes be fulfilled, and thou ſhalt ſleep with thy Fathers (ſaith the Lord unto David) I will ſet up thy ſeed after thee, which ſhall proceed out of thy bowells, and I will eſtabliſh his Kingdome. This was true in the perſon of Solomon, and of Chriſt too properly. v. 13. He ſhall build an houſe for my name. This was true of Solomon in the proper acceptation of the word [houſe] and fi­guratively of Chriſt, who ſaid, Matth. 16.18. Upon this rock will I build my Church. It followes, I will eſtabliſh the throne of his Kingdome for ever. This was not true of Solomon in reſpect of his perſon, (for he died) neither of his poſteritie, from whom Jacob had foretold that the Scepter ſhould depart at the coming of Shiloh, Gen. 49.10. but of Chriſt it is true: for his Throne is eſtabliſhed for ever and ever. Heb. 1.8. v. 14. I will be his Father, and he ſhall be my ſon. This is true of Solomon in reſpect of adoption, and of Chriſt in reſpect of eternall generation. Fiftly, it is ſaid there, If he commit iniquity, I will chaſten him with the rod of man but my mercy ſhall not depart from him, as I tooke it from Saul. This is true of Solomon, and not of Chriſt (who was free of ſinne) unleſſe we underſtand his members, or their ſinnes imputed unto him. v. 16. Thy houſe and thy Kingdome ſhall be eſtabliſhed for ever before thee: thy Throne ſhall be eſtabliſhed for ever. This cannot be underſtood of David or Solomons houſe or Kingdome (as experience proves now for the ſpace of 1600. years, and more) but of Chriſts houſe and Kingdome, which ſhall never faile. By this one paſſage it is manifeſt; Firſt, how miſerable ignorance it is, to expone all the Prophecies after one and the ſame man­ner, or in a proper ſenſe onely. Secondly, that the Evangeliſts and Apoſtles exponing theſe Prophecies in a ſpirituall and figurative ſenſe, doe not wreſt them, even albeit theſe have been fulfilled ſome way before; but according to the intendment of the Spirit they bring them unto Chriſt, who is the end of the Law, and ſcope of the Prophets.

Anſwer.The Prophecies which we have alledged for the Jewes delive­rance, and our Saviours reigne on earth, are all plaine prophecies: and therefore your diſtinguiſhing of the prophecies into plaine and typicall prophecies, is very unſeaſonably (that I ſay not craftily) applyed againſt us. However in the firſt place, the Reader may ob­ſerve, that we have as much reaſon to beleeve, that the Prophecies which ſpeak plainly of the Jewes, cannot be underſtood of any others; as we have to beleeve, that the Prophecies which ſpeake plainly of Chriſt cannot be underſtood of another: and conſe­quently that you doe very erroneouſly interpret theſe Prophecies, when you underſtand by them, the converſion of the Gentiles. And ſecondly, he may obſerve, that having cited 2 Sam. v. 12. When thy dayes be fulfilled, and thou ſhalt ſleep with thy Fathers, I will ſet up thy ſeed after thee, which ſhall proceed out of thy bowles, and I will eſtabliſh his kingdome. You ſay [This was true in the perſon of Solo­mon, and of Chriſt too properly.] Which is as much as we ſay, to wit, that God ſhall eſtabliſh unto Chriſt a civill and proper King­dome, as he did unto Solomon. And indeed it is beyond the force of theſe words in the 16. verſe. Thy houſe and thy Kingdome ſhall be eſta­bliſhed for ever before thee, thy throne ſhall be eſtabliſhed for ever. To prove, that Chriſts reigne and Solomons, that the type and thing ty­pified are not both to be underſtood properly and in the ſame man­ner: ſeeing the word [for ever] is not here to be taken in an unli­mited ſenſe, for an infinite time, but in a limited ſenſe, for a long time, (as we ſhew in our reply by many inſtances out of ſcripture) and ſo doth intimate unto us onely, that Chriſts Kingdome, ait is to be the longeſt that ever was on earth, ſo it is to be the laſt too, it is not to be left to other people, as Daniel ſaith, chap. 2. ver. 44. but is by Chriſt himſelfe to be delivered up to God, even the Father, at the laſt reſurrection. And that not onely Solomons reigne, but his building of an houſe to the Lord too, is to be properly ful­filled in Chriſt, the Prophet Zechariah, chapter 6. ver. 13. doth plainely reveale. Behold, ſaith he, the man whoſe name is the Branch, and he ſhall grow up out of his place, and he ſhall build the Temple of the Lord, even he ſhall build the Temple of the Lord, and he ſhall beare the glory, and ſhall ſit and rule upon his Throne, and the counſell of peace ſhall be between them both: In which words, [the Temple of the Lord] doth ſignifie the Temple at Jeruſalem, as the ver­ſes following doe ſhew; and there is no other ſignification of this phraſe in all the old Teſtament, as we have obſerved in our reply to your anſwer, where you expound our Saviours building of the Temple of the Lord, of the raiſing of his body from the grave: and yet here you make it to foreſhew the immoveable perſeverance of thoſe that were after his incarnation, to be called to the profeſſion of his name by a lively faith. So unſtedfaſt are you, and unreſol­ved in what ſenſe to take his building of an houſe unto the Lord. And therefore although ſuch typicall propheſies as are compound oracles, were to have a double accompliſhment, yet it is queſtiona­ble, whether they were to have a different meaning. And ſure we are, that this which you have alledged for an inſtance doth carry but one and the ſame ſenſe in the type and antityp; And conſe­quently, it is not miſerable ignorance in us to expound the prophe­ſies of Chriſts Kingdome, or the Jewes deliverance in a proper ſenſe onely: but rather manifeſt inſolence in you to ſay ſo, and to af­firme withall, [that the Evangeliſts and Apoſtles expound them in a ſpirituall and figurative ſenſe,] when you can bring no plaine text to demonſtrate what you ſay.

Preface.Secondly, So the promiſes of deliverance from Babell had their owne accompliſhment in the dayes of Ezra and Nehemiah: but that was not all the meaning of theſe prophecies, which were in ano­ther manner and more fully performed by Chriſt: for this cauſe it is ſaid, Col. 1.12. Giving thankes unto the Father, who hath made us meet to be partakers of the inheritance of the Saints in light, who hath delivered us from the power of darkeneſſe, and hath tranſlated us in­to the Kingdome of his deare Sonne, in whom we have redemption through his bloud; And Revel. 5.9. Thou haſt redeemed us unto God by thy bloud, out of every kindred, and people, and nation. There is our Re­deemer more glorious then Ezra or any other: there is our inhe­ritance and Kingdome better then Jeruſalem: and there is a re­demption from all nations. Now when theſe prophecies are fulfil­led once in reſpect of the type, and againe in a more tranſcendent manner by Chriſt; if we deny what God hath done, we are falſe and ungrate: and if we expect them to be fulfilled yet againe in the type, it were a worſe returning then that of the Galatians, chap. 4.9. (that was unto the types of his Prieſtly, and this unto the types of his Kingly office) and Chriſt is become of none effect unto ſuch.

Anſwer.As we doe not doubt but that the prophecies of the Jewes delive­rance from Babylon, had their accompliſhment in the dayes of Ez­ra and Nehemiah: So we cannot grant that the prophecies which we have alledged for the Jewes future deliverance from their captivity, doe at all concerne their deliverance from Babylon. Nor that thoſe which concerne their Babyloniſh deliverance, were types of the Gen­tiles converſion. And you have neither quoted any one of the pro­phecies, which ſpeake of their deliverance from Babylon, nor ſhew­ed out of the Evangeliſts or Apoſtles any one text, where the ap­plication of theſe prophecies to the converſion of the Gentiles, is intimated. And therefore though it be true, that the Father hath made us meet to be partakers of the inheritance of the Saints inight; and delivered us from the power of darkneſſe, and tranſla­ted us into the Kingdome of his deare Sonne, in whom we have re­demption through his blood, even the forgiveneſſe of ſins, and that Chriſt hath redeemed us unto God by his blood, out of every kin­dred, and people, & nation; yet it is not true, that this was prefigu­red by the Jewes deliverance from Babylon, but by the ſacrifices andegall Ceremonies, which did foreſhew both the death, and thefficacie of Chriſts death, in whom alone we have redemption from the power of finne and the grave. Neither is it true that the Kingdome of Chriſt of which we are now onely made meet to be partakers, is yet in being; or that it ſhall be, till Chriſts appea­ring with the Saints in light; (as we ſhew in our Reply) and there­fore you muſt make better proofe of theſe Premiſes, to wit, that ſuch prophecies as are properly fulfill'd in the type, may be figuratively fulfill'd in the antitype: and that the Prophecies which we have quoted for the Jewes future deliverance, doe fore­ſhew their deliverance from Babylon. And that thoſe which fore­ſhew that deliverance, were typicall Prophecies. You muſt make better proofe, I ſay, of all this, before you can conclude, [That we deny what God hath done; or that we expect that is to come which is already paſt.] Yea it is very abſurd to thinke, that the Prophecies which concerne the Jewes deliverance from Babylon, were typicall prophecies; Firſt, becauſe they are plaine Prophe­cies, which you confeſſe cannot be underſtood of any other, but of them of whom they ſpeak. And ſecondly, becauſe the type would not be of equal latitude with the thing typified, the redemp­tion of the Jewes, with the redemption of themſelves, and all other Nations. And beſides it is manifeſt, that the Prophecies which we have alledg'd out of Zechary touching the Jewes future deliverance, (and which agree ſo well with the reſt in other Prophets) were re­veal'd after the accompliſhment of the Jewes returne from Babylon; and therefore cannot poſſibly be underſtood of that, but of a deli­verance not yet accompliſhed, and conſequently too cannot be ty­picall prophecies, becauſe they have not been fulfill'd in the type.

Preface.Thirdly, the elect Jewes did not reſt upon the Moſaicall Types, but all the Prophets gave witneſſe unto Chriſt, that through his Name, who­ſoever beleeves in him ſhall receive remiſſion of ſinnes, Act. 10.43. they beleeved that through the grace of the Lord Jeſus Chriſt they ſhould be ſaved even as we, Act. 15.11. in this faith they died, Heb. 11.13. I ſay this Faith, becauſe as Faith is one in reſpect of the object, Eph. 4.5. So the Apoſtle declares our Faith by the example of the an­cients. Neither did they reſt on the promiſes as on earthly, but they deſi­red a better Countrey, that is, an heavenly, Heb. 11.16. and when they were tortured, they would not accept deliverance from their torments, that they might obtaine a better reſurrection, v. 35. was that an earth­ly hope? no; they believed the redemption of their ſoules by the Meſsias, Pſal. 34.22. that he was to be wounded for their tranſgreſſions, and bruiſed for their iniquities, and the chaſtiſement of their peace was to be upon Him, and that they were to be healed by his ſtripes. Eſa. 53.5. and Simeon waiting for the conſolation of Iſrael, when he ſew him, bleſſed God, and ſaid, Lord, now let thy ſervant depart in peace, for my eyes have ſeen thy ſalvation. Luk. 2.29. He craves not longer life to reign with Chriſt on Earth, but was content to depart having ſeen the ſalvation of God, the light of the Gentiles, and glory of Iſrael.

Anſwer.The elect Jewes, you ſay, did not reſt upon the Moſaicall types, neither doubtleſſe did all the non elect Jewes reſt upon them: but having the knowledge of the true meanes of their ſalvation, did many of them ſeemingly, though not ſavingly, embrace it. And what though the elect Jewes did believe the remiſſion of their ſins, and the redemption of their ſoules by Chriſt; and that he was to be wounded for their tranſgreſſions, and bruiſed for their iniqui­ties, &c. and dyed in this Faith, and could not be forc't to for­ſake it by any torments? Did they therefore believe no more then this? Did they therefore not believe that Chriſt ſhould reigne with them, as well as ſuffer for them? nor that they ſhould reign with him, as well as ſuffer with him? what! ſhall we think that they were not to reigne on Earth, becauſe 'tis ſaid in theſe texts, that they beleeved the remiſſion of their finnes, and the ſalvation of their ſoules after their departure? Certainly wee are taught otherwiſe. Verily I ſay unto you, that yee which have followed mee, in the regeneration, when the Sonne of man ſhall ſit on the Throne of his glory, ye alſo ſhall ſit upon twelve Thrones, judging the twelve Tribes of Iſrael, ſaid our Saviour to his Diſciples, Matth. 19. ver. 28. In which words there is their reigne, Ye ſhall ſit upon twelve Thrones judging the twelve tribes of Iſrael. And the time of their reigne, ſaid to be, firſt, in the regeneration, that is, in the time, when the ſinnes of the Jewes ſhall be blotted out: in the time when Chriſt ſhall come and turne away ungodlineſſe from Jacob, as St. Paul writes, Rom. 11. ver. 26. and ſecondly, which is coincident with this, when the Sonne of man ſhall ſit on the Throne of his glory. That is, when Chriſt himſelfe ſhall come to reigne: when at the laſt Trumpet, the King­domes of this world ſhall become the Kingdomes of our Lord, and of his Chriſt. This is the Maſters voyce, and the voyce of his ſervants is like unto it. If we ſuffer, we ſhall alſo reigne with him, ſaith St. Paul, 2 Tim. 2. v. 12. and chapter 4. ver. 8. Henceforth there is layd up for mee a Crowne of righteouſneſſe, which the Lord the righteous Judge ſhall give me at that day, and not to mee onely, but to them alſo that love his appearing. And Rev. 5. ver. 10. Thou haſt made us un­to our God Kings and Prieſts, and we ſhall reigne on Earth, ſaith St. John. Now the firſt of theſe texts ſhewes, that the Saints ſhall be Kings; the ſecond, when they ſhall be Kings, to wit, at Chriſts appearing, when they ſhall receive their Crownes. And the third (beſides this) ſhewes where they ſhall be Kings, to wit, on Earth. I ſay beſides this, for it ſhewes expreſſely alſo, that they ſhall be Kings: and infallibly too, when they ſhall be Kings; ſeeing it is ſaid, and we ſhall reigne on earth. Which propheticall words doe ſig­nifie unto us, a reign that the Saints ſhould enjoy on Earth, and not a reigne that they did then enjoy, and conſequently, a reigne to follow their reſurrection, and not to goe before it. And when the Apoſtle Heb. 11. ver. 14.15.16. doth alledge this as a reaſon, to ſhew that the Patriarchs did deſire an Heavenly Countrey, to wit, becauſe they did not returne to the Countrey from whence they came out, which they might have done if they would; what Countrey is this heavenly Countrey ſo likely to be, as the Land of Canaan which they did expect to poſſeſſe, when they and it ſhould be reſtor'd to an heavenly condition? for doubtleſſe had Heaven it ſelfe been meant by the heavenly Countrey, which the Apoſtle h•••ſpeaks of, they might as well have obtain'd the joyes of Heaven in their owne Countrey (where their predeceſſors had obtain'd them) 〈◊〉they had r••••••d thither, as they could in th••, w••••they lived as Pil•••m. B••ſeeing Chriſt was promiſed to be th••r ſeed, and the Land of Canaan to them and their ſeed for a peculiar poſſeſſion, they could not leave that Land, and returne to their Countrey, with any confidence to be made partakers of the bleſ­ſ••gs which God had promiſed to beſtow on them and their ſeed in Canaan onely, and for the expectation of the accop••••­ment of which promiſe, he had cald them out of their o•••Countrey, to live as ſtrangers in that. I ſay, they could not returne to their countrey, ſalva fide, with a ſ••••and ſted­faſt faith in the promiſes, made, and to be fulfilled unto them in the land, whither God had cal'd them: although otherwiſe they had opportunity to have done it: although they had no ot­ward and worldly hinderance, and inconvenience to keepthem from returning. So that the Apoſtle doth herſet forth uto us the faith of all the Patriarchs, as he did before, the faith of Abraham onely, verſe 8.9.10. to wit, in this, becauſe through the hope they had, that they ſhould after receive that p••ce for an inheritance, they choſe rather to live as ſtrangers in it at that time, wh••they were liable to the injuries and hoſtility of the C•••••tes, then to returne to their owne Countrey, where with their hindred and ac­quaintance, they might have lived in mo••outward ſecurity, and contentment. And it is obſerveable, that the Apoſtle calls not this their deſire, [an earthly hope,] as you turne the Saints hope to raigne on earth, but an Heavenly hope, a d••••e of an Heavenly coun­trey. And well might he call that L••d an Heavenly coutrey,••ich as Ezekiel foreſh•••chap. 36. verſe. 35. ſhall beco••like the〈◊〉of Eden, and in which the glorified Saints and Chriſt himſelf (on whom the Angels ſhall vi•••ly aſcend and deſcend) ſ•••be inhabi­tants. And well might he call Jeruſalem alſo, in〈◊〉to the time in which it is to be re••ored under Chriſt, a**This I con­ceive to be the meaning of theſe words, although in my〈◊〉page 47. I have re••••••ito the new Jeruſalem; the City not made with h••••. For I ſee not why Abrah••ſjour••••in the Land of Promiſe, ſhould be a more fo••ible Argu•••, of his looking for H•••••, then if he had remained in his o•••Co••••ey. City whoſe••ilder and maker is God, verſe. 10. becauſe as it ſhalbe rebuilt by Chriſt, ſo it ſhalbe built according to the figure and platforme, which God himſelf hath deſcribed by Ezekiel. And this may ſuffice here to ſhew how perverſly you call this hope of the Saints [an eartly hope] and how frivolouſly you ſeeke to deſtroy this hope, by ſuch texts as mention their beleif of the forgiveneſſe of their ſins, and of our Saviours ſuffering for ſin: and their deſire to depart out of this world: and their dying in the faith; as if this were all the happi­neſſe of the Saints that is revealed unto us in the Scriptures; where­as this is to precede their reſurrection, and their reſurrection to pre­cede their raigne, and their raigne to precede their higheſt glory, in the new Jeruſalem. And beſides this, you give the Reader notice, how apt you are to wreſt the Scriptures, by the plaine converſion, which you have made of the text, Acts. 15. verſe 11. for you apply it to the Jewes under the Law, ſaying, they beleeved that through the grace of our lord Jeſus Chriſt, they ſhould be ſaved, even as we, when as St. Peter ſaith, Wee beleeve, that through the grace of our Lord Jeſus Chriſt, we ſhalbe ſaved, even as they, and ſo ſhews the Jewes un­der the Goſpell, that they ſhould as well be ſaved by faith in Chriſt, without the ceremonies of the Law; as their Fathers had been by this faith under the ceremonies of the Law: and the text, Pſal. 34. verſe 22. which you apply to the redemption of the faithfull from etternall torments by the death of the Meſſias; is meant of Gods delivering of them, out of temporal calamities and afflictions, as the foregoing verſes doe plainely ſhew. And laſtly your argument touching old Simeon, [that he craved no longer life, to raigne with Chriſt on earth] doth make as much againſt his beliefe of Chriſts ſpirituall, as his perſonall raigne, and againſt his beliefe of Chriſts ſuffering, as againſt either of theſe: and ſurely though he prayed to depart, becauſe it was revealed unto him, that he ſhould not ſee death before he had ſeen the Lord Chriſt; yet the teſtimony he gave of Chriſt, that he ſhould be the glory of his people Iſrael, (which doth as well intimate the generall converſion of the Jewes, and Chriſts raigning amongſt them, as his being a light to lighten the Gentiles, doth imply the converſion of the Gentiles) this teſtimony, I ſay, doth ſhew, that Simeon did hope to live againe, to raigne with Chriſt; although he did then deſire to depart, having ſeen him. And to this hope of the Saints, as well as to the hope of the glory, which ſhall follow their reigne, St. Paul alludes, when he ſaith, that others of the faithfull Jewes, were tortured, not accepting deliverance, that they might obtaine a better reſurrection.

Preface.Fourthly, And nevertheleſſe many Iewes ſought righteouſneſſe by the workes of the Law, and not by faith, Rom. 9.32. and they look'd upon the promiſes with a bodily eye onely, as if the Meſſias were to erect an earthly Monarchy at Ieruſalem. And looking thor•••theſe ſpectacles they could not think that Jeſus Chriſt is the Meſſias, and ſo they ſtumbled at his worldly baſeneſſe, and being miſcaried in their braines, they could not ſee his ſpiritual power and benefits. After their miſerable example others acknowledging Jeſus Chriſt to be the promiſed Meſſias, and not conſider­ing the difference of the promiſes, have not attained fully unto the truth of them, and ſo have erred in miſtaking his natures and benefits. Thus Eblon thought him to be a man, and not God, as if all the promiſes could have been performed by a man endowed with ſingular grace. Cerinthus likewiſe held that Chriſt is onely a man, and becauſe he ſaw him not ſit­ting on the throne of David, he held that Chriſt is not riſen from the dead as yet, but ſhall riſe and reigne in Jeruſalem a thouſand yeares, and all his Subjects ſhal be ſatisfied with all manner of pleaſures, in meate, drinke, marriage, feſtival dayes, and offer oblations and ſacrifices. Euſeb. lib. 3. chap. 25.

Anſwer.That the Jewes were in an error, which ſought righteouſneſſe by the workes of the Law, we willingly acknowledge, but that they did erre, in taking the promiſes touching Chriſts Kingdom and their owne deliverance in a proper ſenſe, wee cannot think. For wee know that the multitude would have made Chriſt a King, Joh. 6. verſe 15. and that Nathaniel, that righteous Jſraelite, ſaid unto our Saviour, Rabbi, thou art the ſonne of God, thou art the of King Iſrael. Joh. 1 verſe 49. and it were too in jurious to our Saviours innocency (who came into the world to beare witneſſe unto the truth. Joh. 18. verſe 37.) to imagine that he would not upon theſe occaſions have ſhewed them, that they were miſtaken in his Kingdom, if he was never to be ſuch a King, as the Jewes thought he ſhould be; and would then have made him, had he not avoided it, by hiding him­ſelfe from them. And indeed by the parable Luke. 19. touching the Noble-mans going into a farre countrey to receive for himſelf a Kingdom, and returne; which he put forth of purpoſe, becauſe the Jewes did looke for the immediate appearing of his Kingdom; by that parable, I ſay, he did as good as tell them, that they did rightly conceive of the nature of his Kingdom, but not of the time when it ſhould appeare: that they truely thought, he ſhould raigne viſibly over them on earth, though they were deceived in expecting the accompliſhment of it, then at his firſt coming. For what was the Kingdom of God which the Jewes thought ſhuld immediately appeare? was it the glory that ſhall follow the Judgment of the dead? doubtleſſe they thought not that the Judgment of the dead, ſhould immediately enſue. Or was it the meanes of ſalvation that they lookt for? doubtleſſe then they knew that they had long in­joyed this even as their peculiar. The Kingdom of God then, which they ſo earneſtly and ſo ſoone expected, muſt needs be the Kingdom which God had foretold, that Chriſt ſhould govern per­ſonally on earth, when he ſhould be ſet by him on the Throne of his Father David. For indeed Chriſt can bring with him no other Kingdom for himſelf, (that is, no other Kingdom to govern as man) but this, from that farre countrey, whither he is gone to re­ceive for himſelf a Kingdom, and to returne. And therefore twas not their looking [through theſe ſpectacles] as you phraſe the proper expoſition of the prophecies, that made them to deny, that Jeſus was the Chriſt, but rather ſtumbling at his meane condition onely, they did to him, what Gods hand and Counſell had determined before to be done. And as the Jewes were no example of misbeliefe, in looking for their deliverance from captivity, and for our Saviours perſon­all raigne amongſt them: ſo doubtleſſe the proper acception of the prophecies concerning our Saviours raigne, did no more occa­ſion Ebion and Cerinthus to miſtake his natures, and deny his divi­nity; then the proper acceptions of the prophecies concerning his incarnation & ſuffering did: and therefore ſeeing it is not poſſible that the true underſtanding of one part of the Scripture, ſhould thruſt us into the miſapprehenſion of another part thereof; we may well thinke, that it was the want of a due conſideration of thoſe texts, which doe demonſ••ate the divine nature of Chriſt; and not the truth they held touching his raigne, that drew them into this error. For it is either through the want of a carefull ſear­ching into the Scriptures; or by reaſon of ſome ſiniſter and by-re­ſpects onely, that all errors have both their riſe and continuance in the Church of God.

Preface.Fiftly, Vpon this occaſion the Apoſtle John wrote the Goſpel again, and more largely then any other of the Euangeliſts ſpeakes of Chriſts Godhead, his wonderfull workes, his Kingdom, reſurrection, and his coming a­gaine, eſpecially that the Sonne of man is now glorified, chap. 13.31. that he hath overcome the world, chap. 16.33. that his Kingdom is not of this world, and if his Kingdom were of this world, his ſervants would fight, that he ſhould not be delivered unto the Jewes, but now is his King­dom not from hence, chap. 18.36. And of the condition of his Subjects, he ſaith, Remember the word that I ſaid unto you, the ſervant is not greater then the Lord, if they have perſecuted me, they will alſo perſecute you, chap. 15.20. verily I ſay unto you, yee ſhall weepe and lament, and the world ſhall rejoyce, and you ſhalbe ſorrowfull, but your ſorrow ſhal be turned into joy: theſe things have I ſpoken unto you, that in me yee might have peace, in the world you ſhall have tribulation: but be of good cheere, chap. 16.20.33. And of his coming againe he ſaith, In my Fathers houſe are many manſions if I goe and prepare a place for you, I will come againe, and receive you unto my ſelf, that where I am, there yee may be alſo, chap. 14.2. Now you have ſorrow, but I will ſee you againe, and your heart ſhall re­joyce, and your joy no man taketh from you chap. 16 22. All which words were written flatly againſt the errours of Cerinthus, and teach us that Chriſt's Kingdom is not an earthly Kingdom, nor delayed for one or two 1000. yeeres; but now is his kingdom, now he hath overcome the world, his ſubjects are not to live on earth without perſecution and ſorrow, and when he comes againe, he will receive them with him into his Fathers manſions, and their ſorrow ſhall be turned into joy that ſhall never be taken from them.

Anſwer.That you have made a falſe report of the occaſion of Saint Iohns writing of his Goſpell, and conſequently of the end and ſcope of the texts here alledged, the words of our Engliſh Divines, who are the Authors of the Annotations upon all the bookes of the old and new Teſtaments, printed 1645. do plainely declare. For in their argument of the Goſpel according to Saint Iohn they ſay. That in Domitians time he was baniſhed into the Iſle Pathmos, where he wrote the Revelation; after which under Nerva, he was recal'd to Epheſus (being aged about 97. yeares, which was the 100. yeare of our Lord) where he wrote his Goſpel; ſome ſay, at the intreaty of the Chriſtians of Aſia, for the refutation of Ebion, Cerinthus, and others, who blaſphemouſly denied the Deity of Chriſt. This is their teſtimony of the ground of St. John's writing his Goſpel; wherein they tell us not, as you doe, that it was becauſe of Cerin­thus, and others opinion of Chriſts 1000 yeeres reigne in Je­ruſalem; But that it was, as hiſtory reports, becauſe of his and o­thers denying the Deity of Chriſt. Your quotations follow, where­of the firſt, That the Son of man is now glorified, was ſpoken by our Saviour, when Judas was gone to betray him: and doth ſig­nifie the glory, which was then ſudenly to follow both in his death, and after his death, as Piſcator notes: and will his comming againe or his reigning after his comming, unglorify him, thinke you? certainely no: but will manifeſt unto the whole world, the glory which he hath received; For he ſhall come in the glory of the Fa­ther, as he ſaith, Mat. 16. verſe. 27. And ſhall ſit on the Throne of his glory, when he is come, as he ſaith, Mat. 19. verſe. 28. which Throne, the comparing of this text with the 28, and 29 verſes of the 22. chap. of St. Luke, doth ſhew to be meant of the Throne of his Kingdom. The next words, that he hath overcome the world, he ſpake to comfort his Diſciples againſt the tribulation which they ſhould have in the world: and they doe ſignifie, that as in himſelfe he had and could overcome the temptations of the world, ſo hee would in them too, by ſtrengthning them to endure to the end for his ſake, what he had voluntarily reſolved to endure for their ſakes. And how is this his overcomming of the world by patience, in the time of his temptation, any let or hinderance to his overcomming of it by power, to his reigning over it, at his next appearing? The third text, That his Kingdom is not of this world &c. was his an­ſwer to Pilate, when he askt him, whether he was the King of the Jewes. And it doth ſhew onely, that he was not to receive his autho­rity to reigne, of men, but of God (as I obſerve in my reply.) This is your firſt file of proofes; the ſecond doth conſiſt of ſuch texts, as ſhew that the faithfull moſt ſuffer perſecution in this world, as Chriſt did: and doubtleſſe they muſt till Chriſts comming againe, at which time they ſhalbe delivered from all their oppreſſions, and preſſures, and become Rulers of the world themſelves. And ſo theſe texts doe make directly againſt the reigne of the Saints now, while the tribulations of this world endure: but nothing againſt the reigne of the Saints, when the tribulations of it ſhall ceaſe. Your laſt file of proofes is brought to ſhew, that when Chriſt comes the Saints ſhalbe with him, where he is: and that their joy ſhalbe im­moveable. And what repugnancy is there betwixt theſe things and our Saviours reigning on earth? certainly they ſhalbe ever with him on earth, when he comes againe, on this earth while he reignes, and on the new earth (of which St. Peter. ſpeakes, 2. Epiſt. 3. verſe 13.) after his reigne; for to that earth the new Jeruſalem (in which the Saints ſhall live after the laſt Judgment) ſhall deſcend, as it is revealed, Rev. 21 verſe 2. and when Chriſt himſelfe ſhalbe their companion, and ſin and death have no more power over them, how ſhould their being on earth deprive them of their joy? but yet the text chap. 16. verſe 22. is by Piſcator referred to the joy that the Diſciples received both through the ſight of Chriſt after his reſur­rection, and through the inſpiration of the Holy Ghoſt, * which he then breathed on them: and not to the joy which they ſhall receive at their owne reſurrection, when Chriſt comes againe. And thus it appeares, that you might as truly have ſaid, that all the new Teſtament was written againſt Chriſts perſonal reigne on earth, as that the Goſpel of St. John was.

Preface.Sixtly, After Cerinthus we read next of Papias, of whom Euſeb. lib. cit. Chap. 39. writes thus; he reportes ſtrange parables of our Saviour, mixed with fabulous doctrine, where he dreameth, that the Kingdom of Chriſt ſhall corporally here on earth laſt the ſpace of a 1000 yeares, after the reſurrection of the dead: which error (as I ſuppoſe) grew hereof, in that he receiv'd not rightly, the true & myſtical meaning of the Apoſtles, neither deeply weighed the things delivered of them by familiar examples; for he was a man of ſmall judgment, as by his bookes plainly appeares: yet hereby he gave unto divers Eccleſiaſtical perſons occaſion of error, who reſpected his antiquity, namely unto Irenaeus and others, if there be any found like minded. Then lib. 7. Chap. 22., 23. he writes of Nepos, Coracion, and others in Egypt infected with this error about the yeare, 250. whom Dionyſius Biſhop of Alexandria, did convince in a Synode by demonſtrations and doctrine of the holy Scripture, & did reclaime them from their error. Thus he ſpeak's ever of theſe opinions as of errors contrary unto the holy Scriptures. After Lactantius (who lived about the yeare, 320.) this error was univerſally abhorred, ſo that Hierom on Eſa. l. 18. and Auguſtin ad Quod vult. de. hae••ſi 8. write of it as a damned error, and we read of few or none in this opinion til in this laſt age it comes a­pace with the Anabaptiſts and ſome Engliſh Novatours: few write a­gainſt it, becauſe the arguments are ſo ſilly and rediculous, that every un­derſtanding perſon reading them, findes not onely the weakneſſe of the grounds, but even out of them doo gather pregnant arguments in the con­trary. Albeit theſe Authours doe agree in the time and place of this imagi­ned Monarchy, yet they write one againſt another in many circumſtances thereof, as is marked hereafter.

Anſwer.It is as poſſible that you may miſreport Euſebius touching Papias, as touching the occaſion of St. John's writing of his Goſpel, and as you doe Hierome and Auguſtine, who you ſay, [write of the mil­lenarian Tenet as a damned error. ] whenas**Sicut mun­dus ſex diebus ſuit creatus, ſcprimus ſuit ſabbatiſmus: ità mundum ſex millia annorum duraturum; poſteá ſecu­turum ſabbatiſmum in mille annis poſtremis; ad hoc ſcilicet ſabbathum celebrandum reſurgentibus ſanotis Quopinio eſſet utcunquetolerabilis, ſi aliquae deliciae ſpirituales in illo ſabbatiſmo affuturae ſanctis per Domini praeſentiam crederentur, Nam etiam nos hoc opinti fumus aliquandò. Sed cùm eos, qui tunc reſurrexerunt, dicam inimoderatiſſimis carnalibus epulis, vacatros, in quibus cibus ſit tantus et potus, ut non ſolum nullam modeſtiam teneant, ſed modum quoqueipſius incredulitatis excedant, nullo modo iſta poſſunt niſi a carnalibus credi. Aug. lib. cit. Auguſtine (lib. 20. de civ. Dei. cap. 7.) ſaith; That it is a tolerable opinion, if it were be­leeved, that the glorified Saints ſhould receive ſpirituall delights by Chriſts preſence, which is that we hold: and he ſaith too, that he had been of this minde himſelfe, but left it (as in ſeemes, f••no o­ther cauſe, but) becauſe many c••nal minded thought, that the raiſed Saints ſhould eate and drike beyond moderation. And**Poſt captivi­tatem quae ſub Veſpaſtano et Tito, et poſteà accidit ſub'Hadriano, uſqueand conſummationem ſeculi, Rumae Hieruſa­lem permanſurae ſunt: quanquám ſibi Judaei auream atquegemmatam Hieruſalem reſtituendam putent; rurſuſquevictimas et ſacrificia, et conjugia ſanctorum, et regnum in terris Domini Salva­toris: quae licet non ſequamur, damnare tamen non poſſumus; quià multi virorum Eccleſiaſti­corum et Martyrum iſta dixerunt Hier. loc. cit. Hierome on Jer. 19. verſe. 10, having ſet downe the opinion (though wrongfully, as Mr. Mede affirmes Comment. Apocal. pag. 285) ſaith of it: which things though we imbrace not, yet we cannot condemne, becauſe many faithfull perſons, and Martyrs of the Church have ſaid them. However, it was as eaſie for Euſebius or any other, to condemne Papias for a man of ſmall judgment, as it is for you, to ſay, [that our arguments are ſo ſilly and ridiculous, that every underſtanding perſon reading them, findes not onely the weakneſſe of the grounds, but even out of them doth gather pregnant arguments in the contrary] twas as eaſie, I ſay, for Euſebius to write the foreſaid words, as it is for you to write theſe, albeit the Reader may plainly ſee, that you doe but ſlander our arguments herein. For beſides the plaine texts and prophecies in the new Teſtament, there are far more prophecies in the old, to ſhew our Saviours corporal reigne on earth, then there are to ſhew his birth and death, and as clear­ly delivered to the underſtanding. But be it as Euſebius ſaith, [that Papias was a man of ſmal judgment] yet that he ſhewed it not in being of this opinion, not onely the Scriptures, but the judgment of Irenaeus, and other Eccleſiaſticall perſons, who followed him in it, doe atteſt: of whom we cannot intertaine ſuch an unjuſt beliefe, as to thinke, that they would prize the antiquity and authority of Papias word, above the authority and antiquity of the word of God it ſelfe. But that this truth might be univerſally abhorred, and rejected as an error after the 320. yeare of our Lord, we eaſily beleeve. For it is unqueſtionable, that many a truth and error did change titles each with other, as popiſh ignorance, ſuperſtition and idolatry grew in requeſt, and needs then muſt this truth, which aſcribes the accompliſhment of the predictions of Chriſts Kingly Office to their right owner, ſoone vaniſh out of mens minds, and leeſe its luſtre and repute; whenas that Man of ſin was ſhortly to appeare, who to exalt his power above all that is called God, ſhould as blaſphemouſly, as deceitfully, apply theſe prophecies to himſelfe. And laſtly, that we agree not in all circumſtances a­bout this opinion, doth no more derogate from the truth and worth of it; then the differences that are amongſt other Chriſti­ans doe derogate from the truth and neceſſity of any ſubject wherein they doe diſagree.

Preface.Seaventhly, They ſpeak not now of feaſts and ſacrifices, as Cerinthus did; but if they will maintaine this opinion, I ſee not how they can eject them, ſeeing the Prophets ſpeake as epreſſely of them, as of Chriſts King­dom. Jer. 33.17. Thus ſaith the Lord, David ſhall never want a man to ſit upon the throne of the houſe of Iſrael, neither ſhall the Prieſts the Levites want a man before me, to offer burnt offerings, and to kindle meate offerings, and doe ſacrifice continually. See, ver. 21.22. Zech. 14.16.21. But that theſe and ſuch other texts ſhould be expounded ſpiritually, it is plaine by Mal. 1.11. where incenſe and offerings are not reſtrained unto the Jewes at Jeruſalem, but made common unto the Gentiles every where: and more plainely in the New Teſtament. If the Millenaries will exporte with us theſe texts of ſpiri­tuall Sacrifices, they cannot ſhew any probable reaſon, why the propheſies concerning Chriſts Kingdome ſhould not likewiſe be exponed ſpiritual­ly. And Hierome in Iſa. 63. lib. 18. ſaith, If we grant theſe words to be exponed carnally, let them heare the like promiſes made unto So­dom, as unto Jeruſalem, Ezek. 16.53. When I ſhall bring againe their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring againe the captivity of thy captives in the midſt of them when thy ſiſter Sodom and her daughters ſhall returne then thou and thy daughters ſhall returne. Wherfore (ſaith Ierome) theſe houſes [men­tioned, Iſa. 65.21. ] muſt be underſtood of vertues, or the diverſe man­ſions beſide the Father and of ſuch houſes our Saviour ſpeaks, Mat. 7. verſe. 24. I will liken him to a wiſe man, who builds his houſe on a rock. And the Apoſtle ſaith, 2 Cor. 5.1. wee have a building of God, an houſe not made with hands, eternal in the Heavens. Be­cauſe we cannot conceive of Heaven in ſuch a manner as it is, it pleaſeth God to inſinuate it into our affections by ſimilitudes of things pleaſant unto us, and to teach us faith by ſenſible things: and therefore we ſhould not reſt on theſe borrowed words, but know that the thing deſcribed goes beyond the earthly ſimilitude.

Anſwer.Surely Mr. Mede (loc. cit. ) doth make it good againſt Jerome, that the primitive Chriſtians alſo ſpake not of ſacrifices. And yet ſoeing that text, Mal. 1. verſe. 11. which ſpeakes expreſſely of the Gentiles, can be no patterne to expound thoſe which ſpeake parti­cularly of the Jewes, and of the houſe of Levi: and that you alledge ſuch pregnant prophecies for the reſtoring of ſacrifices, why ſhould we not beleeve this alſo? what abſurdity will ariſe from ſuch a be­liefe? certainely we know as well as you, that they are now unlaw­full, but it will not follow from hence, that they ſhall never be law­full againe: unleſſe it can be be proved, that God cannot againe command, what he did ſometimes forbid; or that he cannot in­joyne the uſe of a thing at ſeverall times, for ſeverall ends: or that God hath in his word forbid the uſe of theſe things at any time hereafter, to wit, as well after the comming of Chriſt, as before it: neither of which I preſume can eaſily be maintained. And as for that prophecy, Ezek. 16. verſe 53. &c. which is your other maine pillar to ſupport the figurative ſenſe of all the prophecies in con­troverſie: and to beare down our proper and naturall conſtructi­on of them: it hath indeed not the ſubſtance but the ſound of an argument onely, and makes much againſt you, but nought a­gainſt us. For firſt, it ſhews them to be in an error who affirme, that the captivity of Samaria, of the ten Tribes is already return'd. And ſecondly, it is more forcible to diſprove the Jewes returne from Babylon (againſt which alſo it may be alledged) then to diſ­prove their future returne from all countreys. For the 60. and 61. verſe. Nevertheleſſe, I will remember my Covenant with thee in the daies of thy youth, and I will eſtabliſh unto thee an everlaſting Covenant. Then thou ſhalt remember thy wayes, and be aſhamed, when thou ſhalt re­ceive thy ſiſters, thine elder and thy younger, and I will give them unto thee for daughters, but not by thy Covenant. Theſe words doe ſhew that this captivity of Jeruſalem ſhould returne againe, and at her re­turne receive her ſiſters Sodom and Samaria; and therefore the words, verſe 53. when I ſhall bring againe their captivity, the captivi­ty of Sodom and her daughters, &c. doe ſhew onely, that this prophecie doth ſpeake of the captivity and deſolation of Jeruſalem and her adjacent cities & villages by the Romans; from which they ſhould no more be reſtor'd, til Samaria and her adjacent cities & villages ſhould be reſtored, and inhabited by the Iſraelites, by the ten Tri­bes, whoſe future returne is witneſſed by ſo many evident prophe­cies: and untill the place where Sodom and her cities ſtood, ſhould againe become a fruitfull land and full of inhabitants, as the 55. verſe doth intimate. So that this prophecy is equivalent with that of Iſa. 32. verſe 13. &c. Ʋpon the land of my People ſhall come up thornes and briers, yea upon all the houſes of joy in the joyous City: becauſe the palaces ſhalbe forſaken, the multitude of the city ſhalbe left, the forts and towers ſhalbe for dens for ever, a joy of wild aſſes, a paſture of flockes. Ʋn­til the Spirit be powred upon us from on high and the wilderneſſe be a fruitfull field, and the fruitfull field be counted for a foreſt. And the meaning of the word [for ever] here doth give an anſwer alſo to the text Amos. 5. verſe 2. The virgin of Iſrael is fallen, ſhe ſhall no more riſe. For doubtleſſe the negative adverbe [no more] doth imply in that place the like quantity of time, as the affirmative adverbe [for ever] doth in this, that is, a long, but not an infinite time, as the inſuing limitation of it, Ʋntil the Spirit be powred upon us from on high, doth infallibly declare. And thus it is evident that both the prophecy of Ezek. chap. 16. verſe 53. &c. and the prophecy of Amos chap. 5. verſe 2. doe ſhew onely (what our Saviours prophecy doth, Luke 21. verſe 24.) that Jeruſalem ſhould lie deſolate a long time, but not alwaies; that is, until the converſion of the Jewes by an extraordinary effuſion of God's Spirit upon them, and no longer; as Joel alſo foreſhews. chap. 2. verſe. 8. &c. and conſequently, that which you deeme an invincible fort, is fallen of it ſelfe; and by its fall doth declare, that Jerome's expounding of the houſes menti­oned Iſa. 65. verſe 21. of vertues, is a very vicious expoſition. For as the Phariſees made the commandement of God of none effect, by their tra­dition, Mat. 15. verſe 6. ſo doe you make the word of God to be nothing, by ſuch faithleſſe interpretations; I ſay, faithleſſe, becauſe they teach men to deſtroy the very object of faith (the plaine hi­ſtory of God's word) by turning it into a meere poeticall fiction: and conſequently it is the ready way, to make men have leſſe faith then the Devils have: to bring them to that paſſe, that they ſhalbe willingly ignorant, that, by the word of God the Heavens were of old, and the earth ſtanding out of the water, and in the water, wherby the world that then was, being over-flowed with water, pariſhed: and that by the ſame word they are kept in ſtore, reſerved unto fire againſt the Day of judgment, and perdition of ungodly men: as St. Pet. ſaith, 2 Epiſt. chap. 3. verſe 5, 6, 7. it is the ready way, I ſay, to make men wil­lingly ignorant of all this; and then what can follow, but that they ſcoffe at the expectation of Chriſts comming, ſaying, where is the promiſe of his comming? for ſince the Fathers fll aſleepe, all things continue as they were, from the beginning of the creation, verſe 4. Wher­as you ſay then, [that becauſe wee cannot conceive of Heaven in ſuch a manner as it is, God doth inſinuate it into our affections, by ſimilitudes of things, pleaſant unto us.] Certainly it is eaſie to underſtand, when God ſpeaks of a thing by way of compariſon, and when he ſpeaks of it as it is. And though the joyes which God hath prepared for the Saints are unutterable; yet the place, the eternal habitation, which he hath prepared for them, is not inapprehenſible. For doubleſſe it is that new**That this ci­ty cannot be taken myſti­cally for the Church now on earth, it is evident; ſee­ing that new earth, (the ceation wher­of, the de­ſcending of this citie un­to it (as to the place af­ter alledged) is immediatly to enſue, if not to con­temporate with, is not yet in being as S. Peter in his 2. Epiſt. 3 chand 13.8. doth plain­ly declare. Jeruſalem deſcribed Revel. chap. 21. and 22. which muſt deſcend to the new earth, after the laſt judgment, the judgment of the dead at the laſt reſurrection. For ſeeing the glo­rified bodies of the Saints ſhall ſtill be fleſh and bones (as our Sa­viour ſaith Luke 24.39. ) though neither ſinfull nor corruptible, what place ſhould ſuch material creatures inhabite but a material place? and if they ſhall inhabite a material place, what more glo­rious City can we fancy to our ſelves, then the foreſaid City is? whoſe foundations, walls and gates are all precious ſtones, whoſe ſtreet is pure gold like cleere glaſſe, whoſe gates are kept by Angels, and in which the Throne of God and of the Lambe is, whence the river of water of life prooceeds, on the ſides whereof the tree of life growes. And what ſhould move us to take this tree (and conſequently any of the other materials) in an allegorical ſenſe here, rather then Gen. 2. verſe 9, and chap. 3. verſe 22. Or how can we think that God would ſo exactly and fully reveale the materials, platforme, and contents of this City, if there were no ſuch thing? what? ſhall we ſay, that God is not where he ſaith he is? or that theſe things are not ſuch as he ſaith they are? doubtleſſe to doe either were an abominable preſumption. And conſequently the proper expoſition of ſuch plaine prophecies, is the onely intended ſenſe of the Holy Ghoſt; and you doe as ridiculouſly, as dangerouſly affirme, that our Sa­viour's words Mat. 7. verſe 24. and St. Pauls 2 Cor. 5. verſe 1. are meant of vertues. For according to this expoſition, our Saviour ſhould have ſaid, I will liken him to a wiſe man, that builds his vertues are 4 rocke; whereas indeed he compares the lively and active faith of an obedient hearer to a houſe built on a ſtrong foundation, and not to vertues. And St. Paul ſhould have ſaid, we have vertues of God, vertues not made, with hands, eternall in the Heavens; Wheras he ſpeakes of the immortal and glorified bodies which the Saints ſhall receive of God at their reſurrection, and not of vertues. Yea you might have ſaid as well, that the tena commandement, Thou ſhalt not covet thy neighbors houſe; is thus to be underſtood, Thou ſhalt not covet thy neighbors vertues. And that where we reade of our Saviour, Luk. 14. verſe 1. That he went into the houſe of one of the chiefe Pha­riſees, it is to be underſtood, that he went into the vertues of one of the chiefe Phariſees. And if this be not to make the word of God a ball of waxe, a thing capable of any ſhape and impreſſion, what is?

Preface.Eightly, I know ſome Millenaries will take it hardly, that they are called the offspring of Cerinthus, ſeeing they diſſer from him in ſundry particulars; and ſome ſay, it's no matter, who hath ſaid it before, whe­ther Cerinthus or Swenkfold, if it be true. I anſwer ſearcely any hereti­que did ever renew an old hereſy in all the particulars: and nevertheleſſe it is truly called the ſame hereſy: and we call them ſo, no more then they be ſuch: and when any opinion hath no other father, nor abettours, but he­retiques, it is odious.

Anſwer.We were altogether unwothy to beare the name of him in whom we doe beleeve: and to participate of the light of the glorious Goſ­pel of Chriſt, if having ſo ſure a foundation of our faith, as the plaine word of God is, we ſhould be any whie diſmaid at the Names of Heretiques and hereſy. Or aany other opprobrious termes, that can be uſed againſt us. It is enough for the Diſciple, that he be as his Maſter, and the ſervant as his Lord; if they have called the Maſter of the houſe Beelzebub, how much more ſhal they call them of his houſhold? ſaith our Saviour, Mat. 10. verſe 25. Evil language, and evil entrea­ting are the Legacy of Chriſts ſervants in this life, and whoſoever ſhall either for feare or ſhame refuſe to confeſſe Chriſt and his words before men, of him will Chriſt be aſhamed, & him wil he de­ny, when he cometh in his own glory, & in his Fathers, and of the holy Angels. It is not then the calling of us [the offspring of Cerin­thus] or any other uſage (as we tru••) that ſhall make us to neglect ſo great ſalvation, as at the firſt began to be preacht by the Lord, and hath been confirmed unto us by them that heard him. But this reproachfull language doth rather cauſe us to admite at your exceſſive and inex­cuſable boldneſſe, who not withſtanding ſo many cleare prophecies, and infalible arguments, as we have alledged for the confirmati­on of this truth, can yet give out, [that it hath no other father, nor〈◊〉bettours, but heretiques.] Surely we have intimated before, and we doe often maintaine in our reply, that God hath both by his prophets, his Sonne, and his Apoſtles revealed and taught this truth unto us; and therfore Cerinthus was no more the Father of this o­pinion, then he was the Authour of the Revelation, which ſome alſo have affirmed, becauſe it doth plainely reveale the thouſand yeares reigne of Chriſt, which Cerinthus held. Neither were the abettours of this opinion all heretiques. For as our Saviour and the Apoſtles taught it, ſo the primitive Chriſtians beleev'd it, and after them ſome of the Fathers, and ſince many worthy Divines, who were I dare ſay, as free from faction, and private fancies as any in the ages wherein they lived: and doubtleſſe as able alſo to judge of the true meaning of the Scriptures.

Preface.Ninthly, By this hiſtorical narration, Beloved in the Lord, you may ſee that this doctrine is no new light, revealed in this laſt age (as you have heard ſome teach) but an old Jewiſh fancy and Cerinthian fable: old errors are like old whores, that is, the more to be abhorred. What I have done here is for your good: for 1. you have heard this error preached inſtead of the Doctrine of Chriſt, (albeit it was firſt preached by the ene­mies of Chriſt) by ſome of the Authours of the Apologetical-nar­ration for Independency, who had in their Congregation not onely Millenaries, but groſſe Anabaptiſts: and ſo their practice manifeſtly declares, what they writ obſcurely in that Narration pag. 12. ſaying, we tooke meaſure of no mans holineſſe by his opinion, whether adverſe unto us &c. Their Dinah is liberty of conſcience: their grand ammunition is Anarchie or no diſcipline, and they call it a bondage to be tied in the faith. 2. The booke of M. Maton called Iſraels Redemption, hath been oft put into your hands, and upon ſeverall occaſions of my de­claring the truth in this point, you have been intreated to put that booke into my hand; wherefore you have need of an Autidote. Peruſe this plaine refutation of it: wherby I hope, you ſhall ſee, that the reward of your ſer­ving Chriſt is not meate that periſheth, but everlaſting life, which the Sonne of man ſhall give unto you, Joh. 6.27. and that the Kingdom of God comes not with obſervation [or worldly reſpect and attendance] but behold! the Kingdom of God is within you, Luk. 17.20. And as the wicked cannot have hope of long immunity from juſt puniſhment of their bodies and ſoules in Hell, ſo our deliverance from the bondage of corrupion, into the glorious liberty of the children of God, ſhall not be long delayd. Walke you therefore in holineſse with ſincerity and cheerefulneſſe, as it becomes the heires of ſo great ſalvation, and give all diligence to make your calling and election ſure: for ſo an entrance ſhalbe miniſtred unto you aboundantly, not into an earthly Monarchy, but the everlaſting Kingdom of our Lord and Sa­viour Jeſus Chriſt.

Anſwer.Beloved in the Lord, you are told here by Mr. Petry [that this hiſtorical Narration of the original of the Millenarian Tenet, and his refutation of my booke, are for your good.] And had it been ſo in­deed, I had not now anſwered the one or repli'd unto the other; yea I had rather laid my hand upon my mouth; or empoly'd it about the publique retractation of mine own opinion. But I find not in either, ought of that ſincere and upright dealing, as is pretended in theſe words. That which I ſinde is this, that Mr. Petrie, is too much of the minde of the Lawyers in the Goſpel, of whom our Saviour ſaid, Luk. 11. verſe 52. that they had taken away the key of knowledge, that they entred not in themſelves, and them that were entring in, they hin­dred. And, that as the Phariſees beſt project to diſcountenance our Saviours miracles, was to ſay, that he did caſt out Devils through Beelzebub the Prince of the Devils: and their moſt prevalent motive to diſgrace his doctrine, was to ſay, that he was a glutton, and a wine-bibber, a friend of publicans and ſinners: So Mr. Petrie's chiefeſt ſleight to diſparage the truth we hold, is to ſay, [that it hath no o­ther Father, nor abettours, but heretiques: that it is preacht by ſuch as have in their Congregation, groſſe Anabaptiſts, and are friends to whatſoever Novellers. And that it teacheth the voluptuous & car­nall living of the raiſed Saints, and their dying againe after they are raiſed.] And doubtleſſe, beloved, if you ſhould be as ready to receive theſe tares into your hearts, as Mr. Petrie is to ſow them there; your eares would be ſtuſſed with prejudice, and your hearts choakt up with indignation againſt us: but as we wiſh better things unto you, ſo we hope better things of you, even ſuch things as ac­company ſalvation. We hope, I ſay, that you are as wiſe as the Bere­ans, of whom the Apoſtle ſaith, that they were noble, in that they re­ceived the word with all readineſſe of mind, and ſearched the Scriptures daily, whether thoſe things were ſo. And if you examine our words by this rule, by which the Bereans examined St. Paul's (and were ſo highly commended by him for it) we doubt not but you will with one conſent affirme, That in the point in Queſtion, we, and not our adverſaries, doe ſay as God ſaith. And that we make not the meate that periſheth, but everlaſting life, the reward of the glorified Saints, although we truly affirme, that theſe Saints may, and ſhall eate & drinke after their reſurrection. As it is ſaid, Mat. 26. verſe 29. and Luk. 22. verſe 16.18. And that you will affirme too, that we truly hold, that the Kingdom of God is not yet come, although our Sa­viour Luk. 17. verſe 20. anſwered the Phariſees, who demanded, when the Kingdom of God ſhould come, that the Kingdom of God was within, or amongſt them. For that which our Saviour there cal'd the Kingdom of God, is not meant of the Kingdom it ſelfe (of which the Phariſees inquired) but of the outward meanes by which that Kingdom is obtain'd. As it is Mat. 21. verſe 43. and thus alſo Rom. 14. verſe 17. righteouſneſſe and peace and joy in the Holy Ghoſt, are cald the Kingdom of God, becauſe theſe things doe intitle men to that Kingdom, and manifeſt unto others, that they doe belong unto it: neither of which the obſerving, or not obſerving of difference in meats and drinks can doe. And in the 1 Cor. 4. verſe 20. it is ſaid, The Kingdom of God, is not in word, but in power, that is, our intereſt in the Kingdom of God, is neither obtained, nor atteſted by our diſccurſing, preaching, and profeſſing of the truth onely, but by our carefull and conſcionable performance of thoſe things which wee are commanded. And therefore, beloved, that you may not miſtake the meanes and evidences of God's Kingdom, for the King­dom it ſelfe; but may by the injoyment and effectual uſe of theſe, be aſſured in your ſelves, and make knowne unto others, that you are heires of that; that you have an inheritance in the Kingdom of Chriſt, and of God; we beſeech the Father of our Lord Jeſus Chriſt, that the word of Chriſt may dwell in you richly in all wiſdom; and that our Lord Jeſus Chriſt himſelfe, and God even our Father, which hath loved us, and hath given us everlaſting conſolation, and good hope through grace, may comfort your hearts, and ſtabliſh you in every good word, and worke.

AN anſwer to M. Petries Rules for interpre­ting of the Scripture, inſerted pag. after his anſwer to the prophecy of A­mos ch. 9. ver. 11.

Bee which partly be­cauſe they were deviſed of purpoſe to en­thrall the readers judgement, that hee might not perceive the true meaning of the ſcriptures; as the preface was to per­ſwade him that the ſcripture is not the ground of the Millenarian Tenet; and partly becauſe I would not disjoyne my replies by ſuch a large digreſsion, I thought fit, beloved, to preſent unto thee in this place. His introduction to them is this.

Mr Petris. And here for underſtanding this, and ſuch ober prophecies, I add theſe undoubted rules.


Undoubted rules muſt be grouded on undoubted authority, but theſe for the moſt have none either from Heaven, or of men.

The firſt rule.The land of Canaan was a type of the Kingdom of Chriſt: and ſo was Jeruſalem and Sion: & becauſe theſe were types of this Kingdom, ſo glorious things were ſpoken of them, Pſal 46.4.5. and 48.1, 2. and 87.1, 2 3.5. which texts are more ſafely underſtood of Chriſt 6 Kingdom, then of that earthly Jeruſalem and Sion: yea very hardly can they be underſtood of them.

Anſwer.You have brought no text to ſhew [that the land of Canaan was a type of Chriſts Kingdom:] but we bring many to ſhew that it ſhall be the proper inheritance of Chriſt, & the Saints, in the time of his Kingdom. And the glorious things which are ſpoken of Jeruſalem or Sion in the 46.48. and 87. Pſalmes, and in many other places of the ſcripture, are ſpoken of it, becauſe it was to be the City of the great King, as is foretold Pſal. 48. v. 2. that is of Chriſt in the time of his perſonall raigne over the whole earth; and therefore theſe words, [which texts are more ſafely underſtood of Christ's King­dom, then of that earthly Ieruſalem and Sion, yea very hardly can they be underſtood of them] are as falſely as faintly ſpoken by you; for is it not ſaid in the foreſaid verſe, Beautifull for ſituation, the joy of the whole earth is mount Sion? and Pſal. 87. v. 2. The Lord loveth the gates of Sion more then all the dwellings of Jacob & c? how then could you ſay, that theſe, [can very hardly be underſtood of the materiall Jeruſalem on earth?] Certainely (as they ſpeake of no other Jeruſalem, ſo) they are to be underſtood of no other place, or thing, but that. And being prophecies, they are not to be underſtood of it, as it was then in the time of Davids reigne; but as it ſhould be in the time of Chriſt's raigne.

The Second rule.As the Prieſts were types of Chriſt in reſpect of his Prieſtly-office, ſo were the Kings of his Kingly office: and therefore as the Kings were anointed, ſo Chriſt is called David, Ezek. 34.23. (which is exponed Ioh. 10.11. ) and typified by Solomon, Pſal. 45. And he is ſaid to ſ••on the Throne of David, & not of Nebuchadnezzar or any other, be­cauſe their kingdoms were curſed kingdomes, and were not establiſhed on righteouſneſſe and knowledge of the true God, as David's Throne was: and for this cauſe when he is ſaid to ſit on the Throne of David, it is not to be underſtood that he had or ſhall have the ſame earthly Throne of David, but that which was typified: ſo Mat. 2. he is called a Nazarite, not that he did uſe their rites and cuſtomes, (for he dranke wine and they did not) but becauſe he was typified by the Nazarite Samſon: for he ſlew more by his death, then by his life, and was ſevered from all ſin and pollution.

Anſwer.The anointing of Kings, Prieſts, and Prophets, was a type of Chriſt's anointing, and not of his being called David. Which name was given him by God, becauſe he was to be borne of the ſeed of David, to whom he was promiſed. And it is becauſe he is the Sonne of David (and not of Nebuchadnezzar, or any other heathen Prince) that he is to ſit on David's Throne. And that by his ſitting on David's Throne, is meant, his government of that people which David governed, it is evident: for what need was there, that God ſhould binde him ſelfe with an oath to David (Acts 2 verſe 30.) that he would ſet Chriſt upon Davids Throne, if he meant onely, that he would ſet him upon his owne Throne? Or why may wee not ſay alſo, that where it is foretold, that Chriſt ſhould be the Sonne of David, it is meant onely, that he ſhould be the Sonne of God; as well as ſay, that where it is foretold, that he ſhould ſit on Davids Throne, it is meant onely, that he ſhould ſit on God's Throne? And it is as ſtrange a miſtake, as any of the reſt, to quote the 2. chap. of Mat. to prove, that Chriſt was called a Nazarite, becauſe he was typified by the Nazorite Samſon; for the text ſaith plainly, that it was becauſe he dwelt with his Father Joſeph in the city of Nazareth. And he came and dwelt in a city called Nazareth, that it might be fulfilled, which was ſpoken by the Prophets, He ſhalbe called a Nazarite, verſe 23. And laſtly, that Chriſt ſaved many both in his life and death, the Goſpel cloth aboundantly declare, but that he ſlew many, is a tradition, I dare ſay, never till now heard of amongſt Chriſtians. And of ſuch rules as this you might have ſet downe as many as there are ſeverall types in the Scripture.

The third rule.It is uſuall in the Scriptures, to name the type, and underſtand the thing ſignified by the type. And therefore as it is ſaid Heb. 6.2. Chriſt is the Miniſter of the Sanctuary, and of the true Tabernacle, that is, of that which truly was ſignified by the Tabernacle: ſo he may be ſaid the true David, and his Throne the true Throne of David, and his King­dom the true Jeruſalem, and the true Sion.

Anſwer.We acknowledge that in the Scriptures, the ſigne is ſometimes taken for the thing ſignified; and the thing ſignified ſome times for the ſigne. But yet we know too, that ſuch figurative expreſſions are eaſily diſcerned from thoſe which are plainly and properly delivered. And therefore we cannot acknowledge, that the Throne of David and Jeruſalem or Sion, are figuratively to be underſtood, of the Throne of God, and of Heaven, or of the Church, ſeeing the Spirit of God doth no where intimate unto us, ſuch a ſenſe of them, but alwaies the contrary.

The fourth rule.As Chriſt is ſaid to be the Lambe of God ſlaine from the beginning of the world, Rev. 13.8. not only in the decree of God, but by vertue and efficacy, ſeeing by vertue of his blood (at that time to be ſhed) were Adam and Abel reconeiled unto God, and delivered from the power of Satan: So Chriſt's Kingdom began then: for in Chriſt, Adam, Abel, and we are one body and members of the ſame Kingdom, howbeit in ex­tent and largeneſſe it did moſt flouriſh and appeare ſince the Incarnation, in which reſpect it is ſaid to begin at or after his incarnation.


It is true that the Goſpel of Chriſt (which he calls the Kingdom of God, Mat. 21. verſe 43.) began in Adam, to whom it was firſt preacht, and by whom it was firſt embraced; but it is not true, that it did flouriſh more at Chriſt's incarnation, then it did when all the Tribes were in the land together, and undivided, as in the times of Samuel, David, and Solomon. Nor that it did begin a­gaine, when after Chriſt's aſcenſion it was ſpread amongſt the Gentiles: for that was onely a tranſlating of it from the Jewes to the Gentiles, as our Saviour witneſſeth Mat. 21. verſe 43. The King­dom of God ſhalbe taken from you, and given to a Nation bringing forth the fruites thereof. And therefore this is your bare affirmation, not onely beſides, but againſt the expreſſe word of God.

The fifth rule.The promiſe made to Abraham Gen. 13.16. I will make thy ſeed as the duſt of the earth: and chap. 15.5. looke towards Heaven, and tell the number of the ſtarres, if thou be able to number them, and ſo ſhall thy ſeed be. Theſe promiſes (I ſay) are not to be underſtood of the children of Abraham, according to the fleſh, but as they are expo­ned Rom. 4.15. not of that onely which is of the Law, but of them who are of the faith of Abraham, which is the Father of us all, as it is written, I have made thee a Father of many Nations. And Gal. 3.28. There is neither Jew nor Greele, neither bond nor free, nei­ther male nor female, for ye are all one in Chriſt Jeſus: and if ye be Chriſt's, then are ye Abraham's ſeed, and heires according to the promiſe. And therfore the promiſes made unto the children of Abra­ham, Iſaac and Jacob, are not to be reſtricted unto the Jewes according to the fleſh (athe Jewes and Millenaries expone all theſe promiſes) but of the faithfull. And hither belongeth that diſtinction of the Jewes, Rom. 2.28. He is not a Jew, who is one outwardly, neither is that cir­cumciſion, which is outward in the fleſh; but he is a Jew, who is one inwardly, and circumciſion is that of the heart, in the ſpirit. And of ſuch inwardly Jewes muſt the promiſes be underſtood (at leaſt in part) that make mention of Judah. And therfore it is a great miſtaking of the propheſies, if wee ſhall ſtil make an oppoſition twixt Jewes and Gentiles: beleeving Gentiles are true Jewes (as wee ſee they are called in the new Teſtament) and unbeleeving Jewes are Gentiles, and ſo are called Iſa. 1.4. and elſewhere.

Anſwer.That the faithfull in general are Abraham's ſeed we deny not: neither doe we affirme, that any can be partakers of the promiſe made unto Abraham, but the faithfull; nor that there is now any difference betwixt the beleeving Jew and Greeke. But yet we cannot grant that therfore there ſhalbe no difference betwixt the Nation of the Jewes, and all other Nations, after Chriſt's next appearing. Nor that the propheſies which concerne the Jewes righteous and flouriſhing eſtate at that time, are to be underſtood of the Church of the Gentiles now. Nor that by Iſaac's and Jacob's children, any beſides the Jewes are meant. And we doe not herein make the un­beleeving Jewes heires of the promiſes, but the beleeving onely: ſeeing as all the beleeving Jewes and Gentiles that are departed, or ſhall depart before Chriſt's comming, ſhall be brought with him, to inherite the promiſe made unto Abraham, ſo all the Tribes ſhall be converted againſt that time: and be then acknowledged by all that ſee them, to be the ſeed which the Lord hath bleſſed, as it is Iſa. 61. verſe 9. And conſequently the diſtinction of the Jewes, Rom. 10. verſe 28 (which ſhewes the eſtate of the Jewes in St. Paul's time) is nothing to the pupoſe. Neither is it indeed rightly applyed by you to the beleeving Gentiles. For it doth no more prove a belee­ving Gentile, to be a Jew; then that which you alledg, Iſa. 1. verſe 4. doth prove an unbeleeving Jew to be a Gentile; which is onely an exclamation againſt the Jewes for their great wickedneſſe. The meaning then, of the text Rom. 2 verſe 28. is onely this, that that Jew was not a Jew beloved of God, which was one outwardly onely, by the circumciſion, which is in the fleſh: but that Jew was a Jew beloved of God, which was o••inwardly, by the circumci­ſion of the heart, in the ſpirit. Wherfore Piſcator obſerves in this verſe, an elegant [antanaclaſis] or uſing of the ſame word in a ſeem­ing contradictory ſenſe, as if the Apoſtle had ſaid, thou art a Jew, and not a Jew; thou art a Jew before men, but not before God, as he expreſſeth himſelfe in the cloſe of the next verſe.

The ſixth rule.All the propheſies cannot be underſtood of the Church on earth onely, neither of the Church in Heaven onely, but of both together; or partly of the one, and partly of the other, and partly of both: and ſo prudence muſt be had in the application of the promiſes. Yea and there is a gradu­al performance of them, and the accompliſhment of them is in ſeverall points of time, ſo much as ſhall give content to God's children, yet always leading to a further and further performance. As for example, God ſhewed mercy to theſe Iſraelites when they were in captivity: he brought them home againe: they were a poore and afflicted people, and were much bettered by their bondage: there was a degree of performance. There was another degree in Chriſt's time, when he joyned the Gentiles to them, and both made one Church. But when it is ſaid, The remnant ſhall doe none iniquitie, and a deceitfull tongue ſhall not be found in their mouth, Zeph. 3.13. theſe promiſes ſhall have their time, when the people ſhalbe more thorowly purged: and certainly the full accompliſh­ment ſhalbe at the day of judgement, and ſo long as we are in this life, we are under an imperfect and unperformed eſtate.

Anſwer.All the propheſies you ſay, cannot be underſtood of the Church on earth onely, neither of the Church in Heaven onely. True, but yet thoſe propheſies which foreſhew the Saints happineſſe on earth, are to be accompliſhed on earth onely; and thoſe which foreſhew their happineſſe in Heaven, are to be accompliſhed in Hea­ven onely. And there is no propheſie which ſpeakes of the happi­neſſe, which the Saints ſhall injoy on earth, that is to be underſtood of their happineſſe in Heaven too, as you chiefely underſtand the propheſies, touching the Jewes future reſtauration. Neither were thoſe propheſies touching the Jewes to have a graduall accompliſh­ment. For as it is falſe, that the Iſraelites, the captivity of the ten Tribes did ever yet returne home (as the propheſie in your Preface out of Ezek. 16. doth ſhew:) ſo it is falſe alſo, that the propheſie touching the Jews deliverance, Zeph. 3. v. 8. hath bin yet accompliſh­ed, but it ſhall be accompliſhed when at their future return, the Na­tions of the Gentiles ſhalbe aſſembled againſt them to their own con­fuſion (as it is foreſhewed alſo Rev. 16. & in many other propheſies.) And as the 8. verſe doth ſhew their temporal deliverance from their outward and bodily enemies at that time; ſo the 13. verſe ſhewes their ſpiritual deliverance from their ſinnefull pollutions, and ghoſtly enemies; and their outward ſafety too, which ſhall follow their temporal and ſpiritual deliverance, for they ſhall feede, and lie downe, and none ſhall make them afraid. And that all this is to be ac­compliſhed at the ſame time, the comparing of the 11. verſe with the 8. verſe doth confirme; for whereas it is ſaid, verſe 8. Waite upon me, until the day that I riſe up to the prey &c. it is ſaid likewiſe, verſe 11. In that Day ſhalt thou be aſhamed, for all thy doings, wherein thou haſt tranſgreſſed againſt me, &c. In that Day? in what day, if not in the day before ſpoken of, verſe 8? which day indeed is call'd in Scripture, the Day of judgement, but yet it is not of ſo ſhort continuance, as you take it to be: for it containes the 1000 yeares and little ſeaſon, mentioned Rev. 20. all which time is to follow our Savours appearing, and to foregoe the laſt act of his reigne the judgement of the dead athe laſt reſurrection. And conſequently the accompliſhment of the contents in the 13. verſe cannot be at the Day of judgement in your ſenſe (that is, at the judgement of the dead at the laſt reſurrection) as the cloſe of the ſame verſe, and the preceding and ſubſequent verſes doe declare: although it ſhalbe at the Day of judgement in the Scripture ſenſe (that is, in the time of Chriſt's 1000. yeares reigne on earth.)

The ſeaventh rule.Here that general rule is alſo remembered, when the words of Scrip­ture being properly taken, teach any thing contrary to the analogy of faith, or honeſty of manners, or any thing frivolous that belongeth no­thing to godlineſſe, or diſſonant from the ſcope of the text, or contrary unto other cleare texts of the ſame: theſe words muſt be exponed figura­tively, and a figurative ſenſe is the literal or primarily intended ſenſe of theſe words. And contrarily unto this rule the Jewes and others expone the deſcriptions and propheſies of the glory and power of Chriſt and his Church after an earthly manner, and ſo ſtraying from the true meaning, they transforme his ſpiritual Kingdom into an earthly and temporary: which as it is ungodly, ſo it is repugnant unto Scripture, te­ſtifying plainly, that his Church is all glorious within, and not of this world: and therfore theſe compariſons that are taken from earthly Kingdomes muſt be underſtood figuratively, and in a ſpiritual ſenſe, at leaſt it muſt be diligently obſerved, what portion of every paſſage it to be underſtood properly, and what figuratively, ſeeing many times, that which is ſpoken figuratively, is exponed by the words preceding or following, and all figurative ſpeeches have ſome tokens of the uſe, unto which they are directed, or another text may be found, where the ſame matter is more clearely handled. Theſe general rules being premitted, it ſhall be eaſier to expone all the promiſes of Chriſt's Kingdom, and eſpecially that text Amos 9.15. They ſhall no more be pulled up out of their land, which I have given them, ſaith the Lord thy God. For theſe words may be cleared by the words, Jer. 4.1. If thou wilt put away thy abominations out of my ſight, then thou ſhalt not remove. Where we have the ſame promiſe, but expreſſed with a condition: and it is uſual in the Scriptures that earthly promiſes are expreſſed ſometimes with a condition, and ſometimes without it, but al­waies are underſtood conditionally. 2. By the acceptions of the word [land] which as it is not alwaies exponed of the earth, ſo ſomtimes it is put for the grave, as Iob 10. verſe 21. The land of darkneſſe, and ſhadow of death. And for Heaven, Pſa. 27.13. I had fainted, un­leſſe I had beleeved to ſee the goodneſſe of the Lord in the land of the living. And eſpecially that land was a type of the Kingdom of Chriſt (as it is ſaid in the firſt rule,) and of the true inheritance of the Saints, and true gift of God. Deut. 4.1.38. And ſo whether the word [land] be taken properly or typically, the promiſe is manifeſtly true both before and after the comming of Chriſt to ſuffer, for they were brought againe into their land, and they who were brought, were not pulled out of their land, and they are planted in their true land, whence they ſhall no more be pulled ou••and hereby the large note on the margine of Page 9. is fruſtrated.

Anſwer.Let this rule then (which is a compound of ſeveral rules laid downe by others for the right interpreting of the Scriptures) de­cide the matter in controverſie betwixt us. And doe not ſay, but ſhew, that the proper expoſitiō of the propheſies, which cōcerne our Saviours and the Saints viſible reigne on earth: the converſion, deliverance, and eſtabliſhment of the Jewes in their owne land: the deſtruction of their oppoſers, and ſubjection of all other Na­tions unto them: in a word, which reveale unto us the chiefeſt events and alterations, that ſhall come to paſſe over the whole world, til the world it ſelfe ſhall paſſe away; doth teach things contrary to the analogy of faith to honeſty of manners to other cleare texts: things frivolous, and not belonging to godlineſſe. For ſurely if our proper expoſition of theſe predictions doth teach ought of all this we may well be accounted for publiſhers of a new Goſpel; but if it doth teach nought of this you your ſelfe are wor­thy to be accounted but a partial preacher of the Goſpel; a preacher but of a part of the Counſell of God: tel us therfore what article of faith, or plaine text of Scripture, or moral duty, is de­ſtroy'd or oppugned, by the beliefe of our Savours coming with the Saints to reigne on earth: or of the Jewes converſion and re­turne: or of the calling of all Nations to the faith of Chriſt, and the knowledge of God. And tel us too, whether the knowledge of theſe things be a frivolous and unneceſſary knowledge, or a know­ledge not belonging unto godlineſſe. Certainly we cannot conceive how the perſonal reigne of Chriſt on earth, ſhould any way a­bridge or weaken his ſpiritual power, or abbreviate his Kingdom; or that his Church ſhould be leſſe glorious, when he comes into the world unto it, then it hath been ſince he departed out of the world, or can be, as long as he is abſent from it. And we know that by our proper expoſition of theſe prophecies, we doe make a juſt diſtribution of the word of God: that we give unto the Jew, whatſoever belongs unto the Jew; and to the Gentile, whatſoever belongs unto the Gentile: whereas you by your proper interpreta­tion of the prophecies which concerne the Gentiles; and your figu­rative expoſition of the prophecies which concerne the Jewes; doe keepe your owne things to your ſelfe and make the mercies prepa­red for others to be common mercies: yea to be as much, or more yours then theirs. And as you hereby impoſe a figurative ſenſe up­on the ſpiritual part of the promiſes made unto the Jewes; ſo you impoſe a double figurative ſenſe upon the temporal part of the pro­miſes made unto them. For firſt you interpret thoſe outward and earthly promiſes (as you call them) of ſpirituall bleſſinges too; and being ſo interpreted, you underſtand them of the Gentiles, as wel, or rather then of the Jewes. And this you make figurative ſpeeches where you finde none; and may indeed as eaſily make a figurative ſpeech of any ſpeech, as thus interpret theſe prophecies. But it is not the figurative and metaphorical oppreſſion of a prophecy, that doth make the prophecy to carry a figurative ſenſe: for both tem­poral and ſpiritual promiſes may be figuratively and metaphori­cally expreſt, but yet they are not to be figuratively underſtood; that is, prophecies of temporal things (however expreſt) are not to be underſtood of ſpiritual bleſſings: neither are prophecies of ſpiritual or temporal things (whether figuratively or properly ex­preſt) to be underſtood of any beſides thoſe of whom they are plainly prophecied. In a word, prophecies (however expreſt) are to be underſtood, of what they ſpeake, where they ſpeake of tem­poral things, they are to be underſtood onely of temporal things: and where they ſpeake of ſpiritual things, they are to be underſtood onely of ſpiritual things. And of whom they ſpeake, where they ſpeak plainly of Chriſt, they are to be underſtood of Chriſt onely: and where they ſptake plainly of the Jewes, they are to be under­ſtood of the Jewes onely: and where they ſpeake plainly of the Gentiles, they are to be underſtood of the Gentiles onely: and where they ſpeake generally and indifferently of both, they are to be underſtood of both. And in like manner, where they ſpeake plainly of Canaan, and Jeruſalem, or Sion, they are to be under­ſtood of them onely.

Thus much for your rules, (which whoſoever ſhall embrace, he will doubtleſſe be no better friend to the truth we hold, then you your ſelfe are) that which follows is your explication of theſe words Amos 9. verſe 15. They ſhall no more be pulled up out of their land, which I have given them, ſaith the Lord God. Which paſſage you anſwer; Firſt, by that text Jer. 4. verſe 1. [where you ſay, we have the ſame promiſe, but expreſſed with a condition.] How? the ſame promiſe? certainly the promiſe in Jer. was made to Iſrael, before ſhe went into captivity, before that judgement was come upon her for her abominations. But the promiſe in Amos is made to Iſrael after ſhe ſhould come out of captivity, after the wrath of God a­gainſt her ſhould ceaſe. And whereas you ſay further, [that it is uſuall in the Scriptures, that earthly promiſes are expreſſed ſometime with a condition, and ſometime without it, but are alwaies underſtood conditionally] It is to be noted, that here you confeſſe the promiſe Amos 9. verſe 14, 15. to be an earthly or outward promiſe, and conditionally underſtood; which pag. 8. you interpret of [ſpiritual houſes and benefites:] as you doe alſo that text Iſa. 65. verſe 21. in your preface, and others in other places. And yet it is not true, that all outward and earthly promiſes, are conditional promiſes: for thoſe which are mixed with ſpiritual promiſes (as in Jer. 32. verſe 37. &c. and in Ezek. 36. verſe 24. &c. and in many other pro­phecies) or that doe contemporate with ſuch outward and bodily promiſes, as are mixed with ſpiritual promiſes, as this of Amos doth; thoſe earthly promiſes, I ſay, cannot be conditional promi­ſes, ſeeing the ſpiritual promiſes with which they contemporate, are promiſes of the condition it ſelf. And therfore the prophecy of Amos, chap. 9. verſe 11. &c. is an abſolute prophecy, a prophecy hereafter to be fullfild, when the Spirit of God ſhalbe powred on the Jewes from on high, as it is Iſa. 32. verſe 15. &c. And not a conditi­onall prophecy, a prophecy formerly canceld for want of obedi­ence.

Secondly, you anſwer the foreſaid text of Amos, by ſhewing a different acception of the word [land, which you ſay, as it is not alwaies expounded of the earth, ſo ſometimes it is put for the grave, and for Heaven.] But the inſtances by which you would prove this, doe faile you very much; for (beſides that mens graves are in the earth) it is not the word [land] of it ſelfe, but this phraſe of ſpeech [the land of darkeneſſe] that is put for the grave Job, 10. verſe 21. and [the land of the living] that is uſ'd Pſal. 27. verſe 13. which doth not ſignify Heaven, as the Authours of the Engliſh annotations on the whole Bible printed 1645. doe obſerve, but the ſurface of the earth, on which the living are: at [the land of darkeneſſe] doth a place under the ſuperficies of the earth, where the bodies of the dead remaine. And happily David ſpake here of the land of Canaan, in relation to the time, in which Chriſt himſelfe and all the Saints that are to</