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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90621	Chiliasto-mastix. Or, The prophecies in the Old and Nevv Testament concerning the kingdome of our savior Iesus Christ. Vindicated from the misinterpretationes of the millenaries and specially of Mr. Maton in his book called Israels redemption, / by Alexander Petrie Minister of the Scots Kirk at Roterdame. The epistle shevves the ground and pedigree of the mistake. To shew the originale of an errour is a convincing of it.	Petrie, Alexander, 1594?-1662.	1644 (1644)	Wing P1878; Thomason E24_17; ESTC R7754	63,328	79

beginning of the Christian Church except a few Millenaries till this tyme have exponed these textes not of the Iewes only bot of the Christian Church and it may be easily understood that these have written according to their consciences and therfor if these be Iudges this author hes losed the cause Pag. 29. Which prophecies as they conteen many evident and unanswerable argumentes for a future restauration of Israel I mean a restauration yet to come so they have such correspondence with that of Isa 59.20 and Amo. 9.11 both which ar alledged by the Apostles Act. 15.16 and Rom. 11.26.27 for the conversion of the Iewes after the fulnesse of the gentiles is come in that is after all those of the gentiles which ar appointed to be called before Christs coming again be converted or rather perhaps when the fulnesse of the gentiles shall come in that is when the tyme shall come in which not a part as now bot all the gentiles that ar left shall throgh the wonderfull deliverance of the Iewes together with them feare the Lord that seing these ar not yet fulfilled nether can any of the other betwixt which and that of Amos ther is not any material difference and no other betwixt them and that of Isaiah than ther is betwixt a comment and the text c. Ans We grant that these prophecies conteen evident argumentes for a future restauration of Israel if yow will acknowledge that which is before clearly proved by the testimonies of the Apostles and by experience that is that they ar begun alreadie in parte we grant also that they have such correspondence with these textes of Esaie and Amos and many moe too bot we denie 1. your maner of restauration and we hold that the spiritual restauration is more glorious for the honour of God and wee l of Israel 2. we denie that the Apostle Iames alledgeth the prophecie of Amos for such a conversion of the Iewes for he speakes expressely of visiting the gentiles to take out of them a people unto His name Act. 15.14 and of this visiting he expones the wordes of Amos and the other Prophetes he speakes not only of Amos bot sayth generally and to this aggrie the wordes of the Prophets 3 we denie that the Apostle Paul alledgeth the prophecie of Elaie to that pretended purpose for he sayth not and then all Israel shall e saved bot and so all Israel shal be saved he shewes no order or difference in tyme bot makes a conclusion out of the former wordes wher he sayth Blindnesse in parte is hapned to Israel untill the fulnesse of the gentiles shall come in and then he inferreth And so all Israel shal be saved and therfor the conclusion must be exponed according to the proceding wordes that is all Israel ar the called of Israel and of the gentiles there is a distinction twixt Israel and all Israel and all Israel is more than Israel seing it includes lykwyse the faithfull gentiles and in this signification the proof following in the cited testimonie must necessarilye be understood and not of a calling of the lewes after the full calling of the gentiles and far lesse of that calling which he sayth shal perhaps be not in part but of all the gentiles that shal be left Yea these conjectures destroy one another for if the calling of the Jewes shal be after the fulnesse of the calling of the gentiles then all the gentiles that shat be left can not be called throgh the wonderfull deliverance of the Jewes And this last conjecture destroyeth a maine tenete of the Millenaries who say that the Iewes shall rule over all the nationes and hold them in subjection till the end of the 1000 yeers and then these profane nationes shall ryse again in armes against the Iewes Now seing betwixt these above named prophecies of Jere. 23. and 31 c. and these two of Esaie and Amos ther is not any material difference and no other difference them betwixt a brief intimation and a large explication of the same thing and seing these prophecies of Esaie and Amos ar to be understood of the Christian Church and estate therof from the beginning till the end as the Apostles James and Paul expone them this conclusion followes These above named prophecies give no ground for the earthly monarchie of the Jewes And so much the rather may everie one embrace this conclusion that we find the greatest part of these prophecies so exponed in other passages of the New Testament as that of Jere. 31.1 in 2 Cor. 6.18 and Iere. 31.31 till 35. in Heb. 8.8 and c. 10.16.17 and Iere. 32. conteenes the same wordes which c. 31.31 so does that of c. 33.8 and to the same purpose is that of c. 50.20 and that of Ezek. 34 concerning the gathering and feeding the sheep is exponed by our Saviour Ioh. 10.11.16 and that of c. 39. is correspondent which the prophecies of Ioel wherof we spak before and that of Zach. 10. is one which Iere. 23.6.8 and other that ar handled before It is to be marked that in the testimonie Ier. 33 is omitted v. 12.13 wher is prophecied that in all the cities of that land shal be an habitation of sheepherdes causing their flockes to lye doun there even in the cities of the mountaines the cities of the valeyes the cities of Beniamin and the cities of Iudah What is this the glorie of Christs kingdome that sheep shall lye in his cities Or doeth not rather the Lord understand the spiritual shiep of Christ whom he will have gathered by his spiritual pastoures everie wher as he exponeth it Ezek 34.31 Yee flock of my pasture ar men and I am your God sayth the Lord. Lykwise this authour slippeth over v. 18. and 22 wher perpetuitie of sacrifices and Levites is promised al 's plainly as the throne of David Shall in the last dayes the meat-offeringes and burnt-offeringes and the house of Levi be restored I think They will not say it lest they contradict the gospell which hath abolished that order And neverthelesse the Lord sayth so in Ieremie Hes the Lord sayd it and will he not performe it Yea he hes performed it as the Apostle witnesseth 1 Pet. 2.5 yee also as Livelie stones ar built up a spiritual house an holy priesthood to offer up spirituall sacrifices to God by Iesus Christ And as the promises of the priesthood ar fulfilled spiritually and not in a proper sense so we must think of the promises concerning the kingdome seing they both ar conioyned and mixed after the same straine as we have them there v. 17.18 and v. 21.22 Thus sayth the Lord David shall never trant a man to site upon the throne of the house of Israel nether shall the priestes the Levites want a man before me to offer burnt-offeringes and to kindle meat-offeringes and to doe sacrifice continowally c. But all this evidence can not satisfy selfconceites therfor it is added Pag. 30 in

it away and therfor I micht leave these probabilities as not worthie of reading or answer nevertheles consider them Pag. 3 First because the authoures of this demand wer not babes either in yeers or understanding bot the Apostles themselves men who had followed our Saviour men to whom he had shewed himself after his passion and speaking to them of the thinges pertaining unto the kingdom of God And yet that these men should nou at their last conference with him be mistaken in a mater of such importance is as I believe and as I think you will all say a thing altogeder unlykly Ans 1. It is unlykly they could be mistaken and therfor it is lykly that they understood of the true kingdom of Israel as Christ did 2 And nevertheles seing after that last conference they wer mistaken in a mater of great evidence so many tymes foretold as the calling of the gentiles it is not unlykly that before Christs ascension they micht been miscaried with that opinion of the Iewish monarchie which was not a new opinion invented nor vented by the Apostles Pag. ead A second reason which makes mee distaste the censure here cast on our Apostles is because our Saviours answer is alleged as a sufficient ground for it wheras it will appear even to a weak judgement by that his answer the Apostels opinion is as much established as their curiositie is reprehended c. Ans This cause is a mistaking as if the question wer granted for albeit they did mean so yet Christs wordes have nothing of that point bot only taxeth the disciples of their curiositie and therfor the partaphrase following in this reason is vain Pag. 4. Another reason which makes for our Apostles is the answer our Saviour gave to the sones of Zebedee when they besought him that they micht site one on his richt-hand and the other on his lest in his kingdome or as Mark paraphraseth it in his glorie Yee know not what ye ask sayes he this reproof you will grant goes nearer to the quick than that before used to the Apostles and yet if yee mark what followes you shall find that the mater of the petition is allowed of and only the motives therof condemned and therfor seing this is all that these two wer rebooked for by such a sharp reply how can we mistrust that more than this should be included in a milder answer Ans These two spak of Christs kingdom in his glorie and therfor we may justly think that they meaned of his greatest glorie or of his kingdom in heaven and not of an earthly kingdome 2 if Christ in his answer had spoken of an earthly kingdome how wes it not in his power to choise his princes in that kingdome and seing they wer only taxed for their ambition unadvisednesse concerning the glorious kingdome of Christ and the Apostles wer taxed for their curiositie concerning the particulare time of that kingdome how shall we mistrust that they understood any other kingdome Pag. 5 That which seemes to me clearly to quite our Apostles from errour though not from obliuion from errour I say in the subject though not in the circumstance in the thing demanded though not in the season of its performance is because I find my text to be a lesson read to them by our Saviour before his passion For speaking of the destruction of the Iewes they shall fall sayd he by the edge of the sword Luk. 21.24 and v. 28. having before shewne what signes should immediatly foregoe his appearing he left them this cordial When these thinges beginne to come to passe then look up and lift up your heades for your redemption drawes nigh Behold here the casting away of Gods people for a time which we see at this day verified and their receiving again for ever which shall all certanly come to passe as planely foretold the redemption I say not only of their soul es bot consequently of their bodies too from their general captivitie to the repossessing of their countrie by a miracalous deliverance for if no more should be meant by the word Redemption bot the meer conversion of the Iewes in these places wher now they live it can not be conceived why this action should be accompanied with such wonderfull tokens and perplexitit of all nationes as is here mentioned c. Ans Who being richt in his witt will learne of that one word Redemption that the Iewes shall have an earthly kingdome over all nationes Our Saviour is not speaking there of an earthly kingdome nor of the Iewes conversion bot as he speakes and expones himself v. 31. knowe yee that the kingdom of God is nigh at hand and this is a mater of greater encouragement than any eartly kingdome can be unto spiritually mynded persones and therfor when they wrestle against the understanding of the Jewes conversion in these wordes they feight against their own fansies Now if they can not find clearer textes in the New Te. for this earthly monarchie everie understanding Christian will reject the misapplying of the prophetes seing everie ground of faith is reveled more clearly in the New T. than in the old Nevertheles let us hear the particulare proofes Pag. 6 The first is Mic. 5.13 What I pray is meant hereby smiting the Iudge of Israel bot the crucifying of Christ and what by untill the time that she that travelleth hath brought furth bot the whol time of the surrogated gentiles vocation And on the margine he sayth for proof To this interpretation of the prophecie suiting so well with our Saviours sufferinges the verie nixt verse which shewes the place wher Christ the ruler of Israel should be borne doeth to my thinking directly lead us Ans To the thinking of any judicious reader the wordes of the same verse may lead us unto another interpretation for he is speaking there not of the doinges of the Jewes bot of their enemies whom he calleth doughter of troupes and he shewes what these enemies shall doe they shall gather themselves in troupes and lay siedge against us sayth the prophet that is the Iewes and they shall smit the Iudge of Israel upon the cheek which is a proverbial phrase as ps 3.8 and signifieth to intreate shamefully Now seing the prophet speakes thereof the enemies laying siedge against the Iewes and smiting their Judge these wordes can not be under stood of the smiting of Christ albeit it be true that the lewes did smit him in the second v. he confortes the Iewes against the fear of that calamitie with a promise of a more powerfull Ruler Then by her that travelleth v. 3. the same prophet gives us to understand another thing than the calling of the gentiles c. 4.10 Be in paine and labour to bring furth O doughter of Sion lyk a woman in travell And who may not think that the same prophet repeting the same wordes in the same prophecie understandeth the same persones that is the Jewes and not the gentiles

the Apostle hes another purpose there for v. 4 he telleth of scoffers jeering at the promise of Christs coming because all thinges continow as they wer and so all thinges seem to have subsisting in themselves he refutes this imaginatione and shewes that the world both wes made and continoweth by the word of God who is able to destroy as somtyme he did and hes appointed a day of judgement and perdition of ungodly men Here he putteth the day of judgement and perdition of ungodly men fot that the scoffers say Wher is the promise of his coming so that at his coming he will judge and punish the ungodly which is contrarie to the opinion of the Millenaries Then v. 8 he answereth to that opinion of delay saying One day is with the Lord as 1000 yeers He sayth not One day is 1000 yeers as the Millenaries make the commentarie shorter than the text but is as a 1000 yeers and therfor here is no exposition but comparison as if he had sayd albeit a 1000 yeers seem a long tyme to us and so the world seemeth to have continowed long yet it is not so with the Lord to whom all time is short or none And then he shewes the end why God delayeth that coming towit in longsuffering toward men awaiting the repentance of the last of them Wherby yow see another meaning and another purpose even contrarie to that conceit of the Millenaries The Apostle micht have named many milliones of yeers as one day in respect of Gods eternitie but according to the usual custome of speach he nameth a round great number for any number And nevertheles in the end of that page it is sayd This being so I see not but that Gods foreappointment of 1000 yeers to the world for each several day of its first week micht in all lyklyhood be the ground of this prophetical sense of the word wherin it wes afterwards delivered by the infallible penmen of the holy write Ans The certantie of all the appointmentes of God we acknowledge and the infallibilitie of his penmen but wher is it reveled that God hes appointed 1000 yeers continowance to the world for each several day of the first week On the margine he citeth R. Ketina and Comment Apoca. par 2. p. 287 wher ar some testimonies of the Rabbines to this purpose Let Iewes follow Iewish fables to us Christianes hes God spoken in the last dayes by his Sone Heb. 1.2 whom he hes bidden us here certanly with a limitation to hear none others Inst It is sayd Mat. 24.31 he shall send his Angels with a great sound of a trumpet and they shall gather together his elect at which tyme two shal be in the field the one shal be taken and the other left and Luk c. 17.34 recordeth two men shal be in one bed But if our Saviour at his coming presently shall give sentence on all that ar not written in the book of life if he shall make no stay on earth before he undertake this businesse then why shall the elect only be gathered together and the rest left behind seing that great Assise is to be held chiefly for condemnation of the ungodly men Ans Here is nothing to prove the monarchie of the Iewes 2. the two Euangelistes speak there of the gathering the elect and taking them up al 's also 1 Cor. 15.23 yet they speak not exclusively as if the ungodly shall not be judged nor raised but they speak of separation and therby of taking up the elect into the aire and heavens wheras the wicked shall not be taken up but left on the earth and be condemned and sent to hell Mat. 13.40.41 and it followeth v. 43. then shall the richteous shine furth c. The particle then shewes that the wicked shal be cast into the furnace of fyre as soone if not sooner as the richteous shall shine in the kingdome of their Father 3. If the richteous shal be taken up and the ungodly left on the earth that is the one taken away from the earth and the wicked left on the earth then the godly shall not have earthly dominion 4. if Christ at his coming shall hold that great assise chiefly for condemnation of the wicked how then shall the godly be quickned and the wicked be left in their graves after them for the space of 1000 yeers These thinges can not aggrie Now such suppositiones being layd it is no wonder that many doutes arise therupon as whither the good angels be able to gather the reprobates or whither they shal be fetched by the wicked angels and they shal be left either to perish in the general destruction that shall come upon the enemies of the Iewes or ey-witnesses of Gods wonders What can either good or evill angels doe without the Lords authoritie and what can they not doe when he willeth but certainly the wicked shal both be witnesses of Gods wonders and lykwyse perish in that general destruction that cause of their condemnation is touched before Pag. 67. For that by Christs judging the quick and the dead mentioned 2 Timoth. 4.1 can not be meant the last and compleat bot rather a former and inchoate judgement it appeares out of Revel 20. wher it is shewen that the saintes enemies shal be all slain before the last resurrection And we can not say that these who ar to be left shal be a part of that armie there spoken of because that Gog and Magog is to be destroyed at the end of our Saviours reigne that is immediatly before the last resurrection wheras these shal be alive at the time of that general distresse which shall light on the world at his entrance into that kingdome as the gathering of the elect who ar to reigne with him doeth declare Ans Here as before ar strange imaginationes 1. that text 2 Timoth. 4.1 can not be meant of the last bot a former judgement Who ever sayd before that Christ shall yet appear twyce to judge the quick and the dead For suppone that only the godly shal be raised at Christs coming yet they will not say that he will judge them seing they say that they shall not stand at the barre 2. The judging of the quick and the dead shal be before the tyme of the last resurrection as that forme of arguing importes wherby it followes that Christ shall judge the quick and the dead in a former and inchoate judgement Who shall remain then to be judged in the complete judgement at the last resurrection 3. I will say no more of that fancie concerning these that shal be left and the destruction at the entrance of that kingdom but mark that Gog and Magog is to be destroyed at the end of our Saviours reigne that is immediatly before the last resurrection or which is one after the reigne of the Jewes But that armie of Gog and Magog is the same with the armie mentioned Revel 16.14 as Napeir proveth Prop. 32. and Mr.