signes of the extraordinary gift which the Spirit then wrought within them I can hardly thinke that any man but you will say otherwise And by your leave it was the Apostles speaking with other tongues which made the Multitude come together and at which they were confounded as the 4 5 6 7. ver c. doe shew And not the sound of the rushing winde that filled the house where the Apostles were sitting when the appearance of cloven tongues like as of fire came and sate upon each of them For this was past and St Peter speakes not of it but shewes onely that their speaking thus in divers languages was the worke of the same Spirit of which Joel had spoken And your conclusion therefore Peter citeth the words pertinently which I dare say none is so likely to doubt of as your selfe hangs as loosely to your premises as the premises doe to that which I have said Israel's Redemption And secondly because as the Prophet revealed so he repeates the powring out of the Spirit as a contemporary event with the wonders which shall be shewne in the Heavens and in the earth before the great and terrible Day of the Lord come Which Day can no way be referred to the first comming of Christ when he came to save x Luk. 19.56 ch 19.10 Ioh. 12.97 sinners and not to destroy them When he would not take upon him to be a y Luk. 12.14 Ioh. 6.15 Judge and Ruler over them For then too the donation of the Spirit must have been an antecedent of his birth of the time he lived and not a subsequent of his death and departure which hath no analogy with a day It remaines then that it is an expression of his second comming which is called a great and terrible Day in regard of the generall destruction which shall be brought on all Nations that oppose themselves against the Jews at that time For in mount Zion and in Hierusalem as you have heard shall be deliverance and in the Remnant whom the Lord shall call Mr Petrie's Answer 1. Joel saith not that the powring out of the Spirit shall not be til the great and terrible day of the Lord come but he shewes so many things preceding the comming of our Saviour neither may we thinke that all these things shall be fulfilled in the same juncture of time if all be accomplished even in sever all times the prophecy abides true 2. That day or time was terrible for it is written Act. 2.6 the multitude came together and were confounded or troubled in minde because that every man heard them in his owne language and they were all amaâ—ed and marvelled verse 22. a man approved among you by miracles wonders and sigues Whereby it is manisest that even to the sight of these Jews that time of Christ's comming was terrible albeit his second comming shall be more terrible in regard of the generall destruction which shall be on all Nations not for opposing themselves against the Jews as they imagine but for their not acknowledging God and not obeying the Gospel of our Lord Jesus Christ 2 Thess 1.8 Reply 1. Now you tell us that Joel saith not that the powring of the Spirit shall not be til the great and terrible Day of the Lord come Neither have we said he doth for had he said so the Spirit could not at that time have been powred on the Apostles But yet Joel saith that that particular powring out of the Spirit of which he speaks is to be a figne of the neere approach of that terrible Day and therefore cannot til that time be accomplisht Although then we thinke not that all the things which Joel speaks of are to be fulfilled in the same juncture or moment of time yer we thinke that they shall be all accomplisht in a very short time But to say that one of these things shall be accomplisht in one age and anotherin the next or some hundreds of yeares after and so of the rest is to make the word of God of none effect For Joel speakes of these things as immediately to ensue if not to contemporate with each other and speaks but of one powring out of the Spirit and that also to be a forerunner of the Day of Christ's second comming and therefore it can be but once fulfilled and that onely in its proper season 2. But you will make good all that you have said by and by For the Day of our Saviou's first comming was terrible you say And that because it is written Act. 2.6 The multitude came together and were confounded because every man heard them speake in his owne language and they were all amazed and marvelled and verse 22. a man approved amongst you by miracles wonders and signes And did this make him terrible what then could make him comfortable If to save sinners to cast out Devils to raise the dead to open the eyes of the blinde the eares of the deafe to loose the tongues of the dumbe the feet of the lame to heale the lunaticke and them that had palsies in a word to cure all diseases did terrify the Jews what could he doe to make his presence delightfull unto them O what a terrible message the Angel came with when he said Behold I bring you tydings of great joy which shall be to all people Luk. 2.10.11 for unto you is borne this day in the City of David a Saviour which is Christ the Lord O what a terrible noise was made when a muâ—itude of heavenly Spirits praised God saying Glory to God in the Highest on earth peace ver 13 14. good will towards men O what terrible doings there were when Jesus went about all Galilee teaching in their Synagognes and preaching the Gospel of the Kingdom Mat. 4.23 and healing all manner of sicknes and all manner of diseases among the people O what a terrible fight it was when so many thousands of hungry soules were fed with five loaves and two fishes These were wonders indeed but all things that are wonderfull c ch 14.23 are not terrible but such onely as are either punishments or signes of punishments otherwise though they cause amazement at the first as surpassing the reach of naturall causes yet being intended for man's good they occasion gladnesse and not feare unlesse it be a pious feare which well consiâ—â—â— with joy in the Holy Ghost For shame then recall this doctrine and thinke not to make any one beleeve that the sicke person will be afraid to heare of his health or the condemned prisoner of his pardon and til you can doe this perswade not your selfe that you can prove our Saviour's presence terrible in the Day of his humiliation wherein he was approved for so many signes miracles and wonders wrought onely to make men lay hold on the meanes of their eternall happines And if the history of these things be so wonderfully pleasant unto us what was the performance to such as
damned error and we read of few or none in this opinion til in this last age it comes apâ—â—e with the Auabaptists 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 doe gather pregnant arguments in the conmary 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 Eâ—esebius 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 dichus fuit crcatus septimus fuit sabbatismus itá mundum sex millia annorum duraturum posteà secuturum fabbatismum in mille annis postremis ad hoc seilicet sabbathum celebrandum resurgentibus sanctis Quae opinio esset uteunque tolerabilis si aliquae delicios spirituales in illo sabbanâ—smo affuturae sanctis per Dom nipraesentiam crederentur Nam etiam nos hoc opinâ—ti suimus diquandò Sed cùm cos qui tunc resurrâ—â—erunt dicam â—mmoderatissimis carnalibus epulis vacoturas in quibus cibus sit tantus et potus ut non solum nullam modestiam tencant sed modum quoque ipsius incredulitatis excedant nullo modo ista possunt nifi 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 it seemes for no other cause but because many carnal minded thought that the raised Saints should eate and drinke beyond moderation And * Post captivitatem quae sub Vespasiano et Tito et posleà accidit sub Hadrimo usque ad consummationem seculi Ruinae Hierusaâ— lem permansurae sunt quanquam sibi Judaei auream asque gemmatons Hier usalem restituendanâ— putent rursusque victimas ct sacriâ—icia et conjugia sanctarum er regnum in terris Domini Salvatoris quae licét non sequamur damnare tamen non possumus quià multi virorum Ecclesiastiâ— corum eì Martyrum sta 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 t was 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 expressely 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 expone 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 beare 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 them 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
which are these They shall fall by the edge of the sword and shall be led away captive into all Nations and Jerusalem shall be troden down of the Gentiles untill the time of the Gentiles be fulfill'd Untill then but no longer And because he would not tell them the precise time of the continuance of these times of the Gentiles and yet would have them know too when they were neer their expiration in the verses following he acquaints them with the signes immediately foregoing his own appearing their Redemption and the setting up of the kingdom of God And do the same signes betoken all this and yet can you say that our Saviour speaks not here of an earthly kingdom nor of the Jews conversion Doubtlesse in that they foreshew the Jews Redemption they betoken not onely their conversion but their deliverance out of captivity too and consequently their earthly kingdom even that kingdom of which the Apostle enquired And in that they foreshew our Saviour's appearing they shew him to be the Author of this deliverance according as the Apostles spake of him Lord wilt thou c. And in that they foreshew the Kingdom of God to be nigh at hand they shew this kingdom to be no other but the kingdom of Israel so call'd partly because the power of God shall mightily and wonderfully appear to the whole world at the erecting of it the fearfulnesse whereof the very signes foreshewing onely its neer approach may serve to evidence for great and unusuall signes shew great and unusuall alterations And partly because God shall be more generally more constantly and more purely worshipt in the time of this kingdom then ever he was since the creation of the world And therefore there is no cause why any spirituall minded man should be discouraged at the thought of such an earthly kingdom Neither therefore have we wrestled against our own fancies in concluding not onely the conversion but the restauration of the Jews also from the world Redemption seeing it is apparent to all that will not turn away their eyes that they may not see it that as this prophesie was spoken onely to Jews so both the misery at first and the mercy at last was spoken onely of the Jews We have no need then to find clearer texts in the New Testament for this earthly Monarchy for fear that any understanding Christian will reject what the Prophets have deliver'd so agreeable thereunto But both we and they have good reason to suspect that you care not what you say nor how you tamper with the Word of God if thereby you can procure belief And to this end you cry out against the clearnesse of the text when as it hath no darknesse but what you put upon it and speak any thing of your self as an undoubted axiome For you tell us that every ground of faith is revealed more clearly in the New Testament then the old which is indeed notoriously false for where is the Crcation describ'd the moral Law deliver'd and our Saviour promised to be born in Bethleem of a Virgin of the seed of David c. And admit it were true of all such things as our Saviour was to fulfill at his first coming yet it could not be true of all such things as are reserved to be done by him at his second coming Amongst which the restoring of the Jews and his reigning on earth have place Israel's Redemption And with what testimonies can we better begin then with such as are of neerest affinity with our Saviours prophecy They shall smite saith Micah in his 5. Ch. and 1. ver the Judge of Israel with a rod upon the cheek And at the third ver Therefore will be give them up untill the time that she which travaileth hath brought forth then the a Cap. ejusd v. 7 8. Isa 1.9 and 10.22 Matth 24.22 Rom 11.3.28 remnant of his brethren shall return unto the children of Israel What I pray is meant here by smiting the Judge of Israel but the * To this interpretation of the prophecy suiting so well wâ—â—h our Saviour's â—ifferings the very next verse which fore she ws the place where Christ the Ruâ—er of Israel should be born doth to my thinking directly lead us crucifying of Christ whom when they had blind folded him they strcke en the face and asked him saying Prophesie who is it that smote thee Luk. 22. at the 64. ver And what by Vntill the time that she which travaileth hath brought forth but the whole time of the surrogated Gentiles vocation For blindnesse is in part happened to Israel untill the * Whether by fulnesse we understand the whole number of those Gentiles which were successively to be called before the Nationall conversion of the Iews or else the full universall and contemporaring conversion of all unbeleeving Gentiles whatsoever at and through that extraordinary restauration of the Iâ—wâ— whâ—se Tribes â—re vvholly comprehended by this word in the 12. v. of the same Châ— Whether I say the first or last of these interpretation doth palle for currant vvith us and one of them must needs passe yet it comes all to one reckoning it doth no hing preâ—udice the cause for which our Apostle's saying is here alledged which is to shew that the giving up of the Iews must last untill the time which is appointed for the calling of the substituted Gentiles be fully ended for if blindnesse be happened to Israel untill the coming in of the fulnesse of the Gentiles in the last sense that is of all of them indifferently shall come to passe hen it must of necessitie continue untill the coming in of the Gentiles in the first senâ—e â—â—h t is of the substituted part of them be quite and clean finished seeing the totall conversion cannot take place before the partiall gives way unâ—â— it fulnesse of the Gentiles â—e come in Rom. 11. v. 25. From whence it necessarily follows that this prophecy and our Saviours must be understood of one and the same time For the dispersion foretold by Christ was to happen after his passion and so was this as their smiting the Judge of Israel declares which is alledged as the main cause of it Again the captivity which our Saviour spake of is to last untill the * Though by the word times the dominion and power of the Gentiles over the Iews and their pâ—ssâ—ssion of the Holy Land be in this place especially aymed â—t yet because the time of the Iews subiection to and captivity amongst thâ— Gentiles in generall is to be of equall latitude and extent with the time of the substituted Gentilâ—s calling this thing also is necessâ—â—ily though not immediately and primarily hereby imply'd times or calling of the Gentiles be fulfillâ—d and so is this for when She which travaileth hath brought forth then saith the text the remnant of his brethren shall â—eâ—uen unto the children of Israel which is a plain interpretation of that which our Saviour doth
that is fallen and close up the breaches thereof and I will raise up his ruines as in the dayes of old that they may possesse the remnant of Edom and of all the heathen that are called by my Name saith the Lord that doth this I will bring againe the captivity of my people Israel and they shall build the waste cities and inhabit them and they shall plant vineyards and drinke the wine thereof they shall also make gardens and eate the fruit of them and I will plant them upon their land and they shall no more be pulled up out of their land which I have given them saith the Lord God Now although this prophecy tooke no effect on the ten Tribes at their transplantation began by p 1 Chro. 5.6 2 King 15.29 ch 16. 9. Tiglah Pileser King of Assyria and ended by q 2. King 17.5.6.24 ch 18.58 Shalmaneser his successour who also brought up strange Nations and placed them in their stead which people were from Samaria the ancient metropolis of that Province called r Ioh. 4.9 Samaritans yet who is able to maintaine that it was fulfilled on the other two for not the house of Joseph nor the house of Judah onely but the house of Jacob wholly is here spoken of And why else is the Tabernacle of David afterwards exprest as a prime agent in the restauration if it were not before included as a succeeding patient in the dispersion of Israel who then I say is able to maintaine that this prophecy was fulfill'd on Judah and Benjamin untill their overthrow by the Roman Emperour Vespasian ever since which time they also remaine forsaken scattered and despised captives yea who dares affirme it when God hath said that at their returne from this universal captivity he will so plant them in their land that they shall no * The usual answer of a conditionall promise will take no hold on this or the like places of Scripture For as God hath here past his word that he will no more pull them up out of their land so in the 32. chap. of Ier. at the 39 ver and 50. chap. at the 20. ver in the 36. of Ezâ—k at the 27. ver in the 37. chap. at the 23. ver in the 39. chap. at the 7. ver and in the 3. chap. of Zeph. at the 13. ver all which prophecies doe iâ— the times of their sulfilling concurre with this he hath likewise promised To give them one way and one heart that they may feare him for ever Never to turne away from them to doe them good but to put his feare into their hearts that they shall not depart from him That the iniquity of Israel shall be sought for and there shall be none and the finnes of Iudah and they shall not be found That he will put his spirit within them and cause then to walke in his statutes and to keepe his judgements and doe them That they shall defile themselves no more with their idoles nor with their detestable things nor with any 〈◊〉 their transgressions That he will make his holy Name known in the midst of his people Israel and will not let them pollute his holy Name any more And that the remnant of Israâ—â— shall not doe iniquity nor speakelies neither shall a deceitfull tongue be found in their mouth And therefore God having thus equally ingaged himselfe as well to keepe the Iewes from sin as to free them from bondage it is as impossible that the accomplishmeâ—â— of this propheey should be frustrated and the fruition of these blessings forfeited for waâ—â— of obedience as that God should either forget or not regard or be unable to fulfill his word and consequently the appointed time for the finishing of such prophecies is yet 〈◊〉 be expected more be pulled up out of it which yet should not be true if it had been spoken of any deliverance before our Saviours comming to suffer Mr. Petrie's Answer It is a like ground for such a Kingdom 1. How can it be denied that the house of Judah was destroyd when their Kings and people wen caried out of the land 2. How can the Tabernacle of David be calleâ— a prime agent in the restauration it is said I will raise up the Tabernacle of David and not the Tabernacle of David shall raise up it is 〈◊〉 patient and not an agent And none denieth that it is included in the dispersion of Israel and therefore that part of the prophecy was fulfilled even before the overthrow by the Roman Emperour and so before the overthrow was restored againe and afterwards also were they scattered But that promise of restauration is not of the house of Judah but 〈◊〉 the people of Israel verse 14. and who these be wee have a sufficient interpreter Act. 15.16 where the Apostle Iames expones these word of the enlarging Christ's Kingdom by the calling of the Gentiles which was begun at that time by the preaching of the Apostle and Râ—â— Stephanus in his notes on this text of Amos saith Almost all the Hebrews doe consent That this is meant of the time of Messias and especially of the calling of the Gentiles and by bodily houses and benefits the Prophet understands spirituall and these who are begotten unto this lively hope are kept most safely through faith unto salvation 1 Pet. 1.5 so that the gates of Hell shall not prevaile against them Mat. 16.18 Whereas it is asked who dares affirme it Zacharias hath not spared to affirme it Luke 1.68 saying Blessed be the Lord God of Israel for he hath visited and redeemed his people and hath raised up an horne of salvation in the house of David his servant as he spake by the mouth of his holy prophets c. Dare any Millenarian contradict this testimony Reply 1 This prophecy of Amos speakes of a deliverance of the Jews out of a captivity after which they should no more be pulled up out of their land And therefore cannot be meant of the returne of Judah and Benjamin from Babylon since which they have fallen into a greater captivity then that was but of their returne from the captivity they are now in This you saw to be the necessary consequence of the proper sense of the prophecy and therefore you wrest that part of it which concernes the deliverance of the Jewes to another meaning But first you cavill and aske how it can be denied that the house of Judah was destroied when their Kings and people were carried out of their land Surely that they were in a sad condition it cannot be denied but that they were destroyed it may for how else could they have return'd yet this thing too Haman sought to bring to passe on the Jewes in his time and you know how well he and his adherents sped in the device But what of all this who denies that they were carried captives into Babylon I say onely that this prophecy was not fulfill'd in Judah's captivity there but in
more easily be resolved and neverthelesse these few millenaries cannot agree concerning the person of their King for Mr. Maton thinkes that Christ shall continue visible King of this Kingdome and Mr. Archer thinkes that Christ shall restore the Kingdome unto the Jewes and returne into the Heavens till the thousand yeares be expired and in the meane time the Jewes shall be Kings Till these two questions be decided we might supersede and neverthelesse let us heare what they can say for a temporary Kingdome of Christ whether over Jewes and Gentiles Reply The temporary Kingdome of the Jewes hath been already demonstrated by such evident Scriptures and unanswerable Arguments from them as you durst not to examine and it is now praised be God for his good leave and assistance delivered also from that darknesse which your deluding allegories and farre fetcht interpretations doe draw over it and thereby set free from that disgrace and contempt which you strive so much to bring it into amongst the Gentiles And our next taske is to discover the like fraudulent dealing in your Answers to those texts and reasons by which wee have prov'd that our Saviour who shall restore this Kingdome shall also reigne over it on earth And first that the Reader may not take distaste at us before he heare us you tell him here that these few Millenuries agree not concerning the person of their King for Mr. Maton thinks that Christ shall continue visible King of this Kingdome and Mr. Archer thinkes that Christ shall restore the Kingdome unto the Jewes and returne unto the Heavens Herein indeed wee agree not and as I heartily wish that all Christians did so rightly understand the word of God that there might be no difference at all amongst them so seeing offences must needs come and that there must be heresies and divisions amongst us that they which are approved may be made manifest 1 Cor. 11. ver 18 19. I had rather differ from any man in opinion then for any by respect to depart from one jot or title of the truth which is either plainely reveal'd in the Scripture or may be gathered from it by infallible consequence And sure I am that as wee find often mention of our Saviours comming againe so Job tells us chap. 19. ver 25. that his Redeemer shall stand at the latter day upon the earth to wit at the day of his next appearing and the Saints resurrection as these words immediately following doe declare And though after my skinne wormes destroy this body yet in my flesh shall I see God c. And St. Luke ch 1. v. 3.1 records that the Lord shall give unto him the Throne of his Father David and Jer. chap. 23. ver 5. that he shall reigne and prosper and shall execute Judgement and Justice in the earth and so say Isaiah and Zechary yea and we conceive it to be for this reason especially that Judea is cal'd the Land of Immanuel Isaiah 8. ver 8. and we reade not of his departure from the earth againe untill the earth it selfe shall passe away at the last resurrection Yea unlesse our Saviour should as well reigne over the Jewes as restore their Kingdome to them wee cannot conceive why he should descend before the universall Judgement seeing he can as well restore the Kingdome of the Jewes in Heaven where he is as if he should descend unto the earth to doe it But yet your collection from this difference to wit that till these two Questions be decided you may superside is a very dangerous Doctrine For though superside be a very fine word yet as you use is it hath a very foule consequence for you would have the Reader conceive that there is no truth in the subject wee treat of because there is some difference betwixt us in the stating of it whereaâ— indeed all truth is made the more firme and manifest by difference else what shall wee say of our Religion there being scarce any one head or Article in Divinity about which there hath not been or is not now some difference or other amongst Christians if then wee must superside from if wee must let passe if wee must have nothing to doe with those things in which there is not a full agreement amongst us we must omit the use of the Lords Supper because Papists differ from Lutherans and Calvinists from both about the presence of Christ in the Sacrament Wee must not beleeve our election or Justification because Divines doe differ about the materiall and formall canses of the one and the moving and meriting causes of the other and because there is a difference betwixt you and us about the manner and place of our Saviours Kingdome we must not believe that he hath any Kingdome yea we must quite cast off the worship of God because we cannot agree about the forme of it some being for a set forme and others against it some againe for premeditated and others for extemporary prayers And thus to make one truth odious you stick not to make a shipwrack of the faith even at once to destroy our whole Christian practise and beliefe so contrary is your advice to that of the Apostle in the 1 Thess chap. 5. ver 21. Prove all things hold fast that which is good Now for conclusion of this first part I will adde Mr. Brightmans words touching the 7. and 8. ver of the 66. chap. of Isaiah and the 3. ver of the 110. Psal Many such places of Scripture saith he might be brought to this purpose he meaneth to shew the generall conversion of the Jewes and perhaps it would be profitable to bring them at least for this end that our Writers might have occasion thereby given them to consider more diligently of these places from the right interpretation whereof I feare mee that we wander when as we make them to speake of things that be past whereas they doe fore-tell of things yet to come In his Revel of the Apoc. chap. 19. on the 8 and 9. verses pag. 791. and his words on the 11. ver of the 6. chap. of the Cant. Time saith he will teach many things to be in the Prophets which we commonly interpret â—â— though they were past whose event is yet to come and especially as it seemeth to mee in the calling of the Jewes which verily little considered of ours hath darkned I will not say perverted the proper and naturall meaning of the Prophets in many places 1 COR. 4. v. 8. c. NOw yee are full now ye are rich ye have reigned as Kings without us and I would to God yee did reigne that we also might reigne with you For I thinke that God hath set forth us the Apostles last is it were men appointed to death for we are made a spectacle unto the world and to Angels and to men We are fooles for Christs sake but yee are wise in Christ we are weake but yee are strong ye are honourable but wee are despised